UC-NRLF 


V^^^^<v^^^l^^^^<v^»^^<0^^^l^<.»^ 


LIBRARY 

OF  THE       ' 

UNIVERSITY  OF  CALIFORNIA 

GIFT  OF 

MRS.   MARY  WOLFSOHN 

IN    MEMORY  OF 

HENRY  WOLFSOHN 


THE 


SYMBOL  OF  GLORY: 


SHEWING 


THE  OBJECT  AND  END  OF 


FEEEMASONRY 


BY  GEORGE  OLIVER,  D.D., 

\\ 

HECTOR   OF    SOUTH    HYKEHAM  ;    VICAR   OF    SCOPWICK  J    PAST    DEPUTY  GRAND 

MASTER     OF      THE     GRAND     LODGE     OF      MASSACHUSETTS;     PAST 

D.  P.  G.  M.    FOR    LINCOLNSHIRE  ;    HONORARY  MEMBER  OF 

MANY    LODGES    AND    LEARNED    SOCIETIES. 


Sic  ittir  ad  astra.— VIRGEL. 


NEW  YOEK: 

MASONIC  PUBLISHING  AND  MANUFACTURING  CO,, 

432  BROOME   STREET. 
1870. 


"CAPTAIN.     You  are  willing,  then,  to  barter  future  reputation  for 
present  popularity? 

AUTHOR.  MELIOEA  SPERO.  Horace  himself  expected  not  to  survive 
-  in  all  his  works.  I  may  hope  to  live  in  some  of  mine— NON  OMNIS  MORIAR. 
It  is  some  consolation  to  reflect  that  the  best  authors  in  all  ages  have 
been  the  most  voluminous :  and  it  has  often  happened  that  those  who 
have  been  best  received  in  their  own  time  have  also  continued  to  be 
acceptable  to  posterity.  I  do  not  think  so  ill  of  the  present  generation  as 
to  suppose  that  its  present  favour  necessarily  infers  future  condemnation. " 

SIB  "W  iLTER  SCOTT. 


CONTENTS. 

PAGB 

VALEDICTORY  ADDKESS  TO  THE  SUBSCRIBERS  BY 
NAME, 5 

LECTURE  I. 
On  the  present  state  of  the  Masonic  Science, 45 

LECTURE  II. 
On  the  Poetry  and  Philosophy  of  Masonry, 65 

LECTURE  III. 

A  few  observations  on  the  Lodge  Lectures,  with  some  instruc- 
tions how  to  acquire  a  competent  knowledge  of  them, 84 

LECTURE  IV. 
On  the  Doctrines  contained  in  the  Lodge  Lectures, 102 

LECTURE  V. 

The  Twelve  Definitions  of  the  Circle  and  Parallel  lines  con- 
sidered  125 

LECTURE  VI. 
Enquiry  into  the  true  moaning  of  the  Circle  and  Parallel  lines,       148 

LECTURE  VII. 

The  Three  Great  Lights  at  the  foot  of  the  Masonic  Ladder 
explained,  with  a  description  of  the  Ladder  and  its  accom- 
paniments,   f 168 

LECTURE  VIII. 

On  the  Theological  Virtues  and  their  application  to  Freema- 
sonry,   189 

LECTURE  IX. 
Explanation  of  the  Cloudy  Canopy  and  its  attendant  Symbols 

at  the  summit  of  the  Ladder, 212 

LECTURE  X. 

Application  of  the  Cloudy  Canopy  and  its  attendant  Symbols 
to  Freemasonry, 231 

LECTURE  XI. 
Enquiry  into  the  true  Masonic  reference  of  the  Blazing  Star,       250 

LECTURE  XII. 
General  import  of  the  Symbol  of  Glory, 266 

LECTURE  XIII. 
Recapitulation, 286 


•  '""•">•• 


VALEDICTORY   ADDRESS,- 


Containing  a  personal  narrative  of  the  motives  which  induced 
the  Author  to  become  an  expositor  of  Masonry. 


DEDICATED   TO   THE   FOLLOWING 

(SranU  (Dfffcers. 


Bro.  The  Earl  of  Aboyne,  P.G.M.  for  Northamps.  and  Hunts. 
.  .   W.  H.  Adams,  Esq.  P.M.,  339,  Boston,  P.G.S.W.  Lincolnshire 

The  Hon.  G.  C.  Anderson,  P.G.M.  Bahamas 
.  .   Rev.  E.  Brine,  B.A.,  P.G.  Chap.  Worcestershire 
.  .   E.  F.  Broadbent,  Esq.  P.M.  374,  P.G.  Trea.  Lincolnshire 
.      E.  A.  Bromehead,  Esq.  P.M.  374,  and  P.G.J.W.  Lincolnshire 
.  .    W.  Browne,  Esq.  407,  Ireland,  P.G.J.W. 
.  .   W.  Buckle,  Esq.  707,  Handsworth,  P.G.  Sup.  Works,  Staf- 

fordshire 

.  .    John  Burrows,  P.G.  Sw.  B.  Worcestershire 
.  .   Rev.  W.  J.  Carver,  Representative  from  the  G.  L.  of  Massa- 

chusetts 

.  .   J.  D.  Cherry,  Esq.  J.D.  69,  Londonderry,  P.G.  Purs. 
.  .   Rev.  E.  M.  Clarke,  J.W.  C9,  Londonderry,  P.G.  Chap. 
.  .   Rev.  J.  E.  Cox,  M.A.,  Grand  Chaplain 
.  .    Sir  Charles  Douglas,  M.P.  356,  Warwick 
.  .   Maxwell  Daring,  Esq.  S.W.  640,  Ireland,  P.G.  Purs. 
.  .  Thos.  Ewart,  Esq.  P.M.  646,  D.P.G.M.  Northamps.  and  Hunts. 
.  .  Michael  Furnell,  Esq.  S.G.I.G.  33°.  P.G.M.  North  Munster 
.  ,   F.  Foster,  Esq.  69,  Londonderry,  P.G.S.W.  Derry 
.  .   Alex.  Grant,  Esq.  D.P.G.M.  Derry  and  Donegal;  Hon.  Mem- 

ber of  126,  265,  279,  282,  and  284,  England;  and  46,  196, 

332,  407,  and  589,  Ireland 

.  .  T.  D.  Harrington,  Esq.  Z.  Victoria  Chap.  D.P.G.M.  Montreal 
.  .   T.  Hewitt,  Esq.  P.G.S.W.  North  Munster 
.  .   J.  A.  Hicken,  Esq.  K.T.P.G.  Stew.  Madras 
.  .   Rev.  W.  N.  Jepson,  W.M.  374,  P.G.  Reg.  Lincolnshire 
.  .   J.  F.  Johnston,  Esq.  69,  P.G.  Sup.  Works,  Derry 
.  .   J.  G.  Lawrence,  J.W.  326,  P.G.J.W.  Madras 
.  .   J.  S.  Langwith,  Esq.  P.M.  466,  Grantham,  P.G.  Sup.  Works, 

Lincolnshire 
.  .   William  Lloyd,  Esq.  P.M.  51,  135,  689,  707,  <5c  P.G.  Trea 

Warwickshire  and  Staffordshire 


6  VALEDICTORY    ADDRESS. 

Bro.  Very  Eev.  Archdeacon  Mant,  P.G.M.  Belfast  and  North  Down 

.  .  Jas.  M'Murray,  Esq.  J.W.  69,  P.G.  Sec,  Derry 

.  .  J.  Maskell,  P.M.  340,  P.  Dep.  G.  Sec.  Madras 

.  .  J.  Middleton,  P.M.  374,  P.G. 'Sec.  Lincolnshire 

.  .  The  Baron  von  Nettiebladt,  P.G.M.  Rostock,  N.  Germany 

.  .  Rev.  C.  Nairne,  P.M.  374,  D.P.G.M.  Lincolnshire 

.  .  W.  A.  Nicholson,  Esq.  P.M.  374,  P.P.G.  Sup.  W.  Lincolnshire 

.  .  G.  Oliver,  Esq.  P.P.G.  Stew.  Lincolnshire 

.  .  E.  G.  Papell,  Esq.  W.M.  326,  P.G.J.W.  Madras 

.  .  J.  W.  Pashley,  Esq.  P.M.  611,  P.P.G.  Trea.  Lincolnshire 

.  .  Rev.  T.  Pedley,  646,  Peterborough,  P.G.  Chap.  Northampton- 
shire and  Hunts. 

.  .  G.  W.  K.  Potter,  Esq.  P.M.  109,  London,  G.  J.D. 

.  .  J.  Price,  Esq.  69,  P.G.  Sec.  B.  Deny  and  Donegal 

.  .  S.  Rawson,  Esq.  P.G.M.  China 

.  .  W.  Roden,  Esq.  M.D.,  P.M.  523  and  730,  Kidderminster,  D.P. 

G.M.  Worcestershire 

.  .  S.  Rankin,  Esq.  196,  P.G.  Stew.  Derry 

.  .  Rev.  J.  C.  Ridley,  P.G.M.  Oxfordshire 

.  .  H.  Ridley,  Esq.  69,  P.G.  Trea.  Derry 

.  .  W.  Stuart,  Esq.  P.G.M.  Hertfordshire,  (3  copies) 

.  .  R.  J.  Spiers',  Esq.  P.M.  425,  Grand  Sword  Bearer 

.  .  Capt.  J.  Stirling,  69,  P.G.  Stew.  Derry 

.  .  Augustus  Tilden,  P.G.  Sup.  Works,  Worcestershire 

.  .  W.  Tucker,  Esq.  P.G.M.  Dorsetshire 

.  .  R.  Turner,  Esq.  P.M.  466,  Grantham,  P.P.G. J.W.  Lincolnshire 

.  .  R.  Taylor,  P.M.  374,  and  P.G.D.C.  Lincolnshire 

.  .  Henry  C.  Vernon,  Esq.  P.G.M.  Worcestershire 

.  .  J.  Wyld,  Esq.  M.P.  Representative  from  the  G.L.  of  Texas 

.  .  E.  B.  Webb,  Esq.  69,  P.G.  Stew.  Derry 


TO   THE   FOLLOWING 

Subscubfnjj  ©fHcers  anti  Members  of  ^tfbate 

Bro.  W.  T.  Adrian,  P.M.  Manchester  Lodge,  209,  Lambeth 
.  .   R.  J.  Alexander,  Light  of  the  North  Lodge,  69,  Londonderry 
.  .   E.  W.  Allpress,  Bank  of  England  Lodge,  329,  London 
.  .    J.  Arnold,  J.W.  First  Lodge  of  Light,  689,  Birmingham 
.  .   Algernon  Attwood,  P.M.  Universal  Lodge,  212,  London 
.  .   George  Addison,  Preston 

.  .   Marcus  Attwood,  Universal  Lodge,  212,  London 
.  .   J.  N.  Bainbridge,  M.D.,  P.M.  Bank  of  England  Lodge,  329, 

London 

.  .   T.  Baker,  I.G.  Hope  and  Charity  Lodge,  523,  Kidderminster 
.  .   Alexander  Bolton,  Dublin,  (Q  copies) 
.  .   W.   Boyd,  P.S.W.  and  Sec.  Social  Friendship   Lodge,    320, 

Madras 

.  .   G.  F.  Brady,  M.D.  Light  of  the  North  Lodge,  69,  Londonderry 
.  .    S.  Brizzi,  P.M.  Bank  of  England  Lodge,  329,  London 
.  .   William  Brooks,  St.  Thomas'  Lodge,  166,  London 
. .   C.  F.  Brown,  J.W.  Social  Friendship  Lodge,  326,  Madras 


VALEDICTORY    ADDRESS.  7 

Bro.  J.  Bull,  Bank  of  England  Lodge,  329,  London 
.  .    C.  Cameron,  Calcutta 

.  .   J.  E.  Carpenter,  W.M.  Shakspere  Lodge,  356,  Warwick 
.  .    G.  Chance,  Sec.  Bank  of  England  Lodge,  329,  London 
.  .  L.  Chandler,  P.M.  St.  Paul's  Lodge,  229,  Past  Grand  Steward, 

London 

.  .   W.  Clarke,  P.M.  Social  Friendship  Lodge,  326,  Madras 
.  .   R.  Cobbet,  Bank  of  England  Lodge,  329,  London 
.  .   Fillippo  Coletti,  Bank  of  England  Lodge,  329,  London 
.  .   F.  Cook,  Boston 

.  .   C.  H.  Cornwall,  J.W.  Yarborough  Lodge,  812,  London 
.  .   R.  Costa,  S.W.  Bank  of  England  Lodge,  329,  London 
.  .   M.  Costa,  J.W.  Bank  of  England  Lodge,  329,  London 
.  .   Rev.  S.  0.  Cox,  Light  of  the  North  Lodge,  69,  Londonderry 
.  .   J.  T.  Darvill,  P.M.  St.  John's  Lodge,  107,  London 
.  .    S.  Dillet,  P.M.  Royal  Victoria  Lodge,  649,  Nassau,  Bahamas 
.  .   A.  Dimoline,  W.M.  Royal  Clarence  Lodge,  81,  Bristol 
.  .   W.  W.  Douglas,  M.A.  730,  Oxford 

•  .   E.  Dorling,  P.M.  Perfect  Friendship  Lodge,  552,  Ipswich 
.  .   J.  Durance,  jun.  Witham  Lodge,  374,  Lincoln 
.  .   Lieut.  Connolly  Dysart,  Madras  Army,  First  Lodge  of  Light,  69, 

Londonderry 

.  .  F.  Elkington,  S.W.  First  Lodge  of  Light,  689,  Birmingham 
.  .    C.  W.  Elkington,  P.M.  &  Sec.  First  Lodge  of  Light,  689,  Birm- 
ingham 
.  .    Capt.  T.  E.  Ethersey,    P.M.   Universal  Charity  Lodge,  340, 

Madras 

.  .   Lieut.  Ethersey,  P.M.  Perfect  Friendship  Lodge,  522,  Ipswich 
.  .   W.  T.  Ethersey,  P.M,  Universal  Charity  Lodge,  326,  Madras 
.  .   W.  Evans,  P.M.  Temple  Lodge,  118,  London 
.  .   Rev.  T.  B.  Ferris,  Chap.  Bank  of  England  Lodge,  329,  London 
.  .   W.  H.  Fletcher,  S.W.  Hope  and  Charity  Lodge,  523,  Kidder- 
minster 

.  .   J.  W.  Foulkes,  I.G.  Bank  of  England  Lodge,  329,  London 
.  .   —  Frith,  M.D.  Calcutta 
.  .   Hector  Gavin,  Edinburgh 

.  .   E.  Castellan  Giampietro,  Bank  of  England  Lodge,  329,  London 
.  .   W.  Gillman,  D.C.  First  Lodge  of  Light,  689,  Birmingham 
.  .   Alfred  Glover,  S.D.  803,  Longton,  Staffordshire 
.  .   R.  Graves,  P.M.  Bank  of  England  Lodge,  329,  London 
.  .   Wm.  Green,  J.D.  803,  Longton,  Staffordshire 
.  .   W.  B.  A.  Greenlaw,  W.M.  Lodge  of  Sincerity,  224,  Plymouth 
.  .   B.  Hall,  Trea.  First  Lodge  of  Light,  689,  Birmingham 
.  .   J.  Hamilton,  Esq.  High  Sheriff,  Donegal,  Light  of  the  North 

Lodge,  69,  Londonderry 

.  .   John  Harris,  P.M.  Albion  Lodge,  9,  London 
.  .    S.  Harrison,  Witham  Lodge,  374,  Lincoln 
.  .   T.  Heffernan,  Witham  Lodge,  374,  Lincoln 
.  .   N.  Highmore,  P.M.  Lodge  of  Benevolence,  459,  Sherborno 
..   Frederick  Heisch,   P.S.W.    Shakspere   Lodge,  116,  324,388, 

London 

.  .   J.  Hodgson,  Belfast,  (3  copies) 
.  .   J.  Hodgkinson,  Burlington  Lodge,  113,  London 
.  .  W.  Hodgkinson,  Royal  Standard  Lodge,  730,  Kidderminster 


8  VALEDICTORY    ADDRESS. 

Bro.  H.  F.  Holt,  P.M.  Cadogan  Lodge,  188,  London 

.  .  T.  Home,  J.G.  First  Lodge  of  Light,  689,  Birmingham 

.  .  — How,  Bank  of  England  Lodge,  329,  London 

.  .  Jer.  Howes,  P.M.  Lodge  of  Perseverance,  258,  Norwich 

.  .  R.  P.  Hunt,  W.M.  Hope  and  Charity  Lodge,  523,  Kidderminster 

.  .  W.  Imrie,  D.C.  Bank  of  England  Lodge,  329,  London 

.  .  Thomas  James,  W.M.  786,  Walsall 

.  .  C.  Johnson,  Light  of  the  North  Lodge,  69,  Londonderry 

.  .  H.  Kennet,  P.  M.and  Trea.  Social  Friendship  Lodge,  326,  Madras 

.  .  G.  E.  Lane,  I.G.  Social  Friendship  Lodge,  326,  Madras 

.  Capt.  Gr.  A.  Leach,  Royal  Engineers,  Light  of  the  North  Lodge, 

69,  Londonderry 

.  .  S.  H.  Lee,  W.M.  Fitzroy  Lodge,  830,  London 

.  .  T.  Lemale,  P.M.  Burlington  Lodge,  113,  London 

.  .  Rev.  T.  Lindsay,  Light  of  the  North  Lodge,  69,  Londonderry 

.  .  Ignazio  Marini,  Bank  of  England  Lodge,  329,  London 

.  .  F.  Crew,  Grand  Master's  Lodge  ;  Sec.  Girls'  School 

.  .  F.  H.  M'Causland,  Light  of  the  North  Lodge,  69,  Londonderry 

.  .  M.  M'Dowell,  P.M.  Universal  Charity  Lodge,  340,  Madras 

.  .  Hon.  R.  Garraway  M'Hugh,  P.M.  Albion  Lodge,  762,  Castries 

St.  Lucia. 

.  .  J.  Melton,  S.D.  Universal  Charity  Lodge,  326,  Madras 

.  .  Alex.  Montague,  W.M.  7^0,  Cheltenham 

.  .  T.  R.  Moore,  M.D.  Salisbury 

.  .  R.  C.  Moore,  P.  J.D.  Witliam  Lodge,  374,  Lincoln 

.  .  Thomas  B.  Morrell,  M.A.  730,  Oxford 

.  .  T.  Morris,  S.W.  Universal  Charity  Lodge,  326,  Madras 

.  .  J.  Motherwell,  M.D.  Light  of  the  North  Lodge,  69,  Londonderry 

.  .  E.  Muffins,  P.M.  Bank  of  England  Lodge,  329,  London 

.  .  Rev.  Erskine  Neale,  Kirton  Rectory,  Suffolk 

.  .  J.  S.  Newton,  Stew.  First  Lodge  of  Light,  689,  Birmingham 

.  S.  Noble,  P.M.  Pythagorean  Lodge,  93,  Greenwich 

.  Patrick  O'Leary,  P.M.  Hope  and  Charity  Lodge,  523,  Kidder- 
minster 

.  Capt.  W.  O'Neil,  Light  of  the  North  Lodge,  69,  Londonderry 

, .  S.  Ormsby,  Light  of  the  North  Lodge,  69,  &  S.D.  640,  Lon- 
donderry 

.  .  Wm.  Palmer,  Royal  Standard  Lodge,  730,  Kidderminster 

•  •  P.  V.  Pereira,  Calcutta 

•  •  Osmond   G.  Phipps,  Ramsgate,  P.  M.  149,  and  621,  Provincial 

Grand  Organist,  Kent 

•  E.  Preston,  Light  of  the  North  Lodge,  69,  Londonderry 

•  Samuel  Pruce,  Trea.  Hope  and  Charity  Lodge,  523,  Kidder- 

minster 

•  T.  Pryer,  P.M.  Oak  Lodge,  225,  London 

•  W.  H.  Read,  P.M.  Zetland  in  the  East  Lodge,  748,  Singapore 

•  James  Rettie,  W.M.  54,  Aberdeen 
C.  Rice,  P.M.  339,  Boston 

J.  Y.  Robins,  S.D.  First  Lodge  of  Light,  689,  Birmingham 

T.  Rounce,  P.M.  Lodge  of  Fidelity,  813,  Southwold 

J.  K.  Sanford,  P.M.  St.  John's  Lodge,  703,  Rio  de  Janeiro 

J.  Sharp,  P.M.  Shakspere  Lodge,  3&6,  Warwick 

G.  T.  W.  Sibthorpe,  S.W.  Witham  Lodge,  374,  Lincoln 

J.  Suns,  J.W.  707,  Handsworth 


VALEDICTORY    ADDRESS.  9 

Bro.  J.  Sims,  J.D.  First  Lodge  of  Light,  689,  Birmingham 

•  •   H.  S.  Skipton,  M.D.,  S.  W.  Light  of  the  North  Lodge,  GO,  Lon- 

donderry 

•  •  E.  D.  Smith,  W.M.  Bank  of  England  Lodge,  329,  London 

•  •   J.  Colson  Smith,  P.M.  Zetland  in  the  East  Lodge,  748,  Singapore 

•  •    H.  S.  Smith,  Bristol,  (4  copies) 

•  •    George  Southall,  P.M.  Hope  and  Charity  Lodge,  523,   Kidder- 

minster 

•  •   R.  Spencer,  P.M.  Bank  of  England  Lodge,  329,  London,   (50 

copies) 

•  '  C.  Stroughill,  S.D.  Bank  of  England  Lodge,  329,  London 

•  •  —  Tamberlik.  Bank  of  England  Lodge,  329,  London 

•  •  W.  M.  Taylor,  W.M.  First  Lodge  of  Light,  689,  Birmingham 

•  •  R.  Taylor,  P.M.  Social  Friendship  Lodge,  326,  Madras 

•  •  J.  P.  Taylor,  Stew.  First  Lodge  of  Light,  689,  Birmingham 

•  •  W.  Taylor,  J.D.  Hope  and  Charity  Lodge,  523,  Kidderminster 

•  •  C.  T.  Townscnd,  P.M.  Perfect  Friendship  Lodge,  522,  Ipswich 

•  •  R.  Toynbee,  Witham  Lodge,  374,  Lincoln 

•  •  W.  Trimble,  Light  of  the  North  Lodge,  69,  Londonderry 

•  •  W.  G.  Turner,  J.D.  Social  Friendship  Lodge,  326,  Madras 

•  •  T.  Vesper,  jun.  W.M.  Yarborough  Lodge,  812,  Louclon 

•  •  T.  Wallace,  W.M.  Lodge  of  Fidelity,  813,  Southwold 

•  •  J.  G.  Waller,  Bank  of  England  Lodge,  329,  London 

•  •  J.  Walmsley,  P.M.  Liverpool 

•  •  F.  G.  Worrick,  S.D.  Bank  of  England  Lodge,  329,  London 

•  •  Z.  Watkins,  P.M.  Bank  of  England  Lodge,  329,  London 

•  John  F.  White,  P.M.  Castle  Lodge,  36,  London 

•  •  W.  Foster  White,  P.M.  St.  Paul's  Lodge,  229,  London 

•  •  J.  Whitmore,  P.M.  Bank  of  England  Lodge,  329,  London 

•  •  E.  G.  Willoughby,  P.M.  701,  782,  Birkenhead 

•  •  M.  C.  Wilmot,  Tyler.  Social  Friendship  Lodge,  326,  Madras 

•  '  M.  Woodcock,  Witham  Lodge,  374,  Lincoln 

•  W.  L.  Wright,  P.M.  and  Trea.  Bank  of  England  Lodge,  329, 

London 


TO  THE  BRETHREN  OF  THE  FOLLOWING 

SubscrlMng  Slothes, 

Light  of  the  North,  69,  Londonderry 
Lodge  196,  Ireland 
Universal  Charity,  340,  Madras 
Royal  Sussex,  589,  Belize,  Honduras 
Royal  Victoria,  649,  Nassau,  Bahamas 
St.  John's,  703,  Rio  de  Janeiro 
Zetland  in  the  East,  748,  Singapore 
Albion,  762,  Castries,  St.  Lucia 
Social  Friendship,  326,  Madras 
Lodge  of  Instruction,  Bristol 
Lodge  of  Instruction,  Norwich 
Lodge  of  Instruction,  Liverpool 

AND  TO  THE   OFFICERS  AND  BRETHREN  OF  EVERY  LODGE 
*         THROUGHOUT  THE  UNIVERSE. 


10  VALEDICTORY   ADDRESS. 


DEAR  BROTHERS  AND  FRIENDS, 

HAVING  arrived  at  the  age  of  nearly  threescore  years 
and  ten,  my  labours  in  behalf  of  the  beloved  institution 
of  Freemasonry  must  be  considered  as  drawing  to  a  close  ; 
and  I  have  therefore  thought  it  a  duty  to  open  the  pres- 
ent volume  with  an  Address  to  you,  as  a  grateful  return 
for  the  uniform  courtesy  which  the  Craft  have  testified 
towards  me.  These  labours  have  not  been  actuated  by 
motives  of  a  pecuniary  nature,  for  I  have  derived  very 
little  profit  from  my  masonic  publications  ;  and  my  chief 
rewrard  has  been  in  the  kindness  and  attention  which  I 
have  received  from  the  fraternity  at  large.  I  have  never 
been  troubled  with  an  ambition  to  accumulate  riches ; 
nor  have  I  ever  been  overburdened  with  wrealth,  or  greatly 
inconvenienced  by  its  absence. 

Man  wants  but  little  hero  below, 
Nor  wants  that  little  long. 

To  secure  your  approbation  has  been  my  chief  aim,  and 
the  possession  of  it  constitutes  the  utmost  limit  of  my 
ambition. 

The  elements  of  a  general  address  are  so  diversified, 
that  the  canon  proposed  by  Churchill,  however  it  might 
fail  in  a  formal  treatise,  will  apply  excellently  well  here. 

This  I  hold, 

A  secret  worth  its  weight  in  gold, 
To  those  who  write  as  I  write  now, 
Not  to  mind  where  they  go,  or  how, 
Through  ditch,  through  bog,  o'er  hedge  and  stile, 
Make  it  but  worth  the  reader's  while ; 
And  keep  a  passage  fair  and  plain 
Always  to  bring  him  back  again. 

Some  authors  construct  their  prefatory  introduction 
as  a  programme  of  the  book ;  some  to  conciliate  the 
reviewers ;  and  others,  more  venturesome,  hurl  at  the 
critics  their  unmitigated  defiance ;  like  the  sailor,  wrho 


VALEDICTORY    ADDRESS.  11 

having  occasion  to  pass  over  Bagshot  Heath  in  a  chaise, 
and  being  told  that  there  were  "hawks  abroad,"  deliber- 
ately taking  a  pistol  in  each  hand,  he  thrust  his  feet 
through  the  front  windows  crying  out,  "  down  with  bulk 
heads,  and  prepare  for  action." 

My  opening  address  to  you,  brethren,  will  be  more 
modest.  I  have  been  too  long  before  you,  and  have  re- 
ceived too  many  of  your  favours,  either  to  dread  a  severe 
sentence,  or  to  feel  the  necessity  of  flattering  you  into 
good  humour.  It  is  well  known  that  while  a  favourable 
review  of  any  work  passes  unnoticed  by  the  multitude, 
an  unfavourable  one  is  sought  after  with  avidity, — circu- 
lated amongst  the  author's  personal  friends  with  perse- 
vering industry,  and  frequently  perused  with  the  greatest 
unction, — so  much  better  pleased  is  poor  human  nature 
with  hearing  abuse  and  vituperation,  than  it  is  with 
quiet  approval ;  as  we  often  observe  a  number  of  people 
collect  together  to  witness  a  street  quarrel,  who  will 
disperse  when  the  dispute  ceases,  and  the  conversation 
assumes  a  peaceful  tone. 

For  this  reason  it  might  be  prudent  on  my  part  to 
conciliate  criticism ;  but  as  my  writings  contain  no 
severe  reflections  upon  others,  I  am  unwilling  to  doubt  of 
their  candid  reception ;  and  after  a  literary  career  ap- 
proaching to  half  a  century,  it  is  too  late  for  me  to  enter- 
tain much  apprehension  for  the  fate  of  a  volume  which 
is  intended  as  the  completion  of  a  series,  and  the  winding 
up  of  a  masonic  life.  Like  the  Mosaic  pavement  of  the 
lodge,  my  pilgrimage  has  abounded  in  variegated  scenes 
of  good  and  evil ;  and  success  has  been  chastened  and 
tempered  by  mortifying  reverses.  Fast  friends  I  have 
had  many,  and  bitter  enemies  not  a  few ;  and  honours 
and  rewards  on  the  one  hand,  have  been  balanced  by 
vexation  and  trouble,  and  the  basest  ingratitude  for  essen- 
tial sendees,  on  the  other. 

When  I  first  entered  the  lists  as  a  masonic  writer,  it 


12  VALEDICTORY    ADDRESS. 

was  intended,  in  a  great  measure,  for  my  own  private 
amusement ;  and  the  popularity  of  my  earliest  publica- 
tions was  entirely  unexpected,  as  they  were  composed  by 
snatches  amidst  the  pressure  of  heavy  and  ceaseless 
duties,  which  neither  my  feelings  nor  my  interest  could 
induce  me  to  neglect.  Like  Doctor  Syntax,  I  set  out  in 
search  of  the  picturesque,  and,  to  my  great  surprise, 
found  it  solid  fame.  An  event,  too  trifling  to  be  recorded, 
originated  my  first  publication,  and  consequently  pro- 
duced all  the  rest ;  as  Pascal  very  pleasantly  attributed 
the  revolutions  which  took  place  in  the  world  during  the 
reign  of  Cleopatra  to  the  longitude  of  her  nose. 

At  that  early  period  I  had  formed  a  plan  in  my  own 
mind,  which  was  intended  to  demonstrate  the  capabilities 
of  Freemasonry  as  a  literary  institution.  It  was  gener- 
ally understood  to  be  pursuing  one  unvarying  round,  cir- 
cumscribed within  a  very  narrow  compass  ;  including  the 
ceremonies  of  initiation,  passing,  and  raising,  with  a 
prescribed  lecture  for  each  degree ;  touching,  indeed,  upon 
morality  and  several  liberal  sciences,  but  determinate 
upon  none. 

To  convince  the  reading  public  that  Freemasonry  pos- 
sessed within  itself  references  of  a  more  exalted  character, 
and  that  it  actually  contained  the  rudiments  of  all  world- 
ly science  and  spiritual  edification,  I  contemplated  work- 
ing out,  in  a  specified  cycle,  a  detailed  view  of  its 
comprehensive  system  of  knowledge,  human  and  divine. 
The  plan  was  extensive,  and  the  chances  were,  that  it 
would  share  the  fate  of  that  gigantic  edifice  on  the  plains 
of  Shinar,  which  was  intended  to  scale  the  heavens,  and 
never  be  completed.  But  the  mind  of  youth  is  elastic 
Hope  urged  me  on,  and  enthusiasm  lent  its  powerful  aid 
to  encourage  me  to  persevere ;  and  with  the  blessing  of 
the  Great  Architect  of  the  Universe,  I  have  now  the 
pleasure  to  present  you  with  the  concluding  volume,  by 
which  the  cycle  is  perfected  and  the  cope  stone  laid. 


VALEDICTORY    ADDRESS.  13 

And  I  may  say,  in  the  poetical  language  of  a  Most  Ex- 
cellent Master, 

All  hail  to  the  morning  that  bids  us  rejoice ; 
The  temple's  completed,  exalt  high  each  voice  ; 
The  cope  stone  is  finished,  our  labour  is  o'er ; 
The  sound  of  the  gavel  shall  hail  us  no  more. 

It  may  be  interesting  to  exhibit  the  entire  plan  in 
detail. 

It  will  occur  to  every  thinking  brother,  that  such  an 
undertaking,  to  be  perfect,  must  necessarily  embrace 
History  and  Antiquities  ;  Rites  and  Ceremonies ;  Science 
and  Morals ;  Types  and  Symbols ;  Degrees  and  Land- 
marks; and,  above  all,  it  would  require  to  be  sho\vn 
what  connection  the  Order  bears  to  our  most  holy  re- 
ligion ;  and  how  far  it  recommends  and  enforces  the  duties 
wThich  every  created  being  is  bound  to  observe  in  his 
progress  from  this  world  to  another  and  a  better.  To  all 
these  points  my  attention  has  been  extended  ;  and  for  the 
purpose  of  exemplifying  them  by  a  regulated  process,  I 
have,  at  convenient  intervals,  issued  from  the  press  a 
graduated  series  of  publications,  each  advancing  one  step 
beyond  its  predecessor,  and,  like  the  progressive  terms  of 
a  syllogism,  contributing  their  united  aid  to  produce  an 
intelligible  conclusion. 

The  first  step  was  to  show  the  antiquity  of  the  Order, 
and  somewhat  of  its  early  history  :  for  this  was  the  only 
basis  on  which  all  subsequent  reasoning  could  be  securely 
founded  ;  and  in  the  absence  of  this  footstone,  the  entire 
fabric,  like  the  enchanted  palace  of  Aladdin,  would  be 
unsubstantial  and  endure  but  for  a  moment.  I  therefore 
published  a  work  on  the  Early  History  and  Antiquities 
of  Masonry  from  the  Creation  to  the  building  of  Solo- 
mon's temple,  as  an  acknowledged  period  from  which  the 
history  of  the  Order  is  clear  and  intelligible ;  including 
dissertations  on  those  permanent  Landmarks  of  Masonry, 
the  Creation,  the  Fall,  the  Deluge,  the  calling  of  Abra- 


14  VALEDICTORY    ADDRESS. 

ham,  the  vision  of  Jacob,  the  deliverance  from  Egyptian 
bondage,  the  construction  of  the  Tabernacle,  the  passage 
of  the  river  Jordan,  the  contest  of  Jeptha  with  the 
Ephraimites,  and  the  construction  of  the  Temple. 

This  attempt  being  well  received,  although  I  was  com- 
paratively a  stranger  to  the  fraternity  in  general,  having 
merely  published  a  few  masonic  sermons,  as  the  Grand 
Chaplain  for  Lincolnshire,  previously  to  this  period, 
which,  it  is  extremely  probable,  were  unknown  beyond 
the  limits  of  the  Province,  I  was  encouraged  to  proceed 
in  my  design. 

Still  the  foundation  was  not  complete.  It  was  neces- 
sary to  show  clearly  to  what  religion,  if  any,  the  present 
system  of  masonry  was  analogous.  On  this  question  I 
came  to  the  point  at  once,  like  Hippo thadee  in  Rabelais, 
"  without  circumbilivaginating  about  and  about,  and 
never  hitting  it  in  the  centre,"  and  unhesitatingly  pro- 
nounced it  to  be  Christianity,  not  only  from  internal 
evidence,  but  also  from  the  following  considerations. 

Freemasonry  is  unquestionably  a  cosmopolitical  insti- 
tution, and  therefore  must  have  an  affinity  to  a  religion 
which  is  applicable  to  all  times,  and  adapted  to  every 
people  that  have  at  any  time  existed  in  the  world.  These 
data  are  true  with  respect  to  Christianity  and  to  no  other 
religion  that  ever  existed.  The  patriarchal  dispensation 
was  incipient  Christianity.  The  holy  men  who  lived 
before  the  time  of  Moses  were  all  justified  by  the  same 
principle  of  faith  in  God's  revelation.  They  looked  to 
the  same  blessings  in  futurity  that  are  revealed  in  the 
Gospel ;  and  it  is  this  principle  of  faith  which  will 
constitute  their  reward  as  well  as  ours  at  the  day  of 
judgment. 

•  Again,  the  revelation  of  the  Jewish  religion  was 
another  wide  step  towards  the  introduction  of  Christiani- 
ty. It  was  the  second  degree  of  perfection.  And  in 
this  belief  the  saints  and  prophets  who  came  after  Moses 


VALEDICTORY    ADDRESS.  15 

offered  themselves  freely  to  all  the  persecutions  of  the 
world  in  proof  of  their  faith  in  a  Deliverer  to  come;  and 
hence  the  holy  men  under  the  law  are  held  forth  by  the 
Apostles  of  Christ  as  examples  to  their  followers.  And 
the  whole  design  of  the  Epistle  to  the  Hebrews  is  to 
show  that  the  faith  of  the  patriarchs,  both  before  and 
after  Moses,  was  the  same  as  ours,  though  their  worship 
was  of  a  different  form. 

For  these  reasons,  as  the  Christian  religion  extended 
over  all  time,  and  shall,  at  the  appointed  period,  univer- 
sally prevail  over  the  whole  earth,  it  alone  can  apply  to 
a  cosmopolite  institution  like  Freemasonry.  The  princi- 
pal events  in  the  Jewish  history  are  types  of  Christ,  or 
of  the  Christian  dispensation.  But  these  events  form 
permanent  and  unchangeable  landmarks  in  the  masonic 
lectures.  Therefore  the  lectures  of  masonry  are  Christian. 
This  decision  is  borne  out  by  a  manifesto  of  a  foreign 
Grand  Lodge,  which  contains  the  following  characteristic 
passage,  "  Masonry  may  be  made  the  means  of  accom- 
plishing the  commands  of  the  Great  Architect  of  the 
Universe.  He  who  is  the  best  Christian,  the  most  faith- 
ful man,  will  be  also  the  best  Mason.  So  let  it  be  in  the 
profane  world  and  in  church  relations, — live  in  brother- 
hood and  peace." 

It  is  an  artifice  of  the  enemies  of  masonry,  such  as  Mr. 
E.  C.  Pryer,  Major  Trevilian,  and  all  others  of  the  same 
school,  to  insinuate  that  masonry  is  anti-christian,  that  it 
may  become  unpopular  and  lose  its  influence  ;  but  that 
the  cry  should  be  echoed  by  those  who  pretend  to  be 
acquainted  with  its  genuine  principles,  surpasses  my 
ingenuity  to  comprehend.  It  is  the  very  point  to  which 
Weishaupt  was  desirous  of  bringing  the  disciples  of  Illu- 
minism.  He  taught  that  "  genuine  Christianity  is  'no 
popular  religion,  but  a  system  for  the  elected ;  that  Jesus 
communicated  the  higher  sense  of  his  doctrine  only  to 
his  most  intimate  disciples ;  that  the  latter  had  propaga- 


16  VALEDICTORY    ADDRESS. 

ted  this  system  among  the  primitive  Christians  by  means 
of  the  disciplina  arcani ;  taught  it  in  the  mystic  schools 
of  the  Gnostics,  Manichseans,  and  the  Ophites,  in  a  two- 
fold manner,  viz.,  exoterically  and  esoterically ;  that  at 
the  last,  after  many  migrations,  and  concealed  in  hiero- 
glyphics, it  had  become  the  property  of  the  Order  of 
the  Freemasons."  Meaning  to  infer  that  Christianity 
was  a  system  of  Ophiolatreia,  and  preserved  only  in  the 
arcane  mysteries  of  the  Freemasons ;  and  that  conse- 
quently pure  Christianity  was  an  unsubstantial  vision. 

As  Bishop  Watson  said  of  the  opponents  of  Christi- 
anity, I  repeat  of  the  enemies  of  our  noble  Order.  "I 
have  often  wondered  what  could  be  the  reason  that  men, 
not  destitute  of  talents,  should  be  desirous  of  undermin- 
ing the  authority  of  [Freemasonry],  and  studious  in 
exposing,  with  a  malignant  and  illiberal  exultation,  every 
little  difficulty  attending  it,  to  popular  animadversion 
and  contempt.  I  am  not  willing  to  attribute  this  strange 
propensity  to  what  Plato  attributed  the  Atheism  of  his 
time — to  profligacy  of  manners — to  affectation  of  singu- 
larity— to  gross  ignorance,  assuming  the  semblance  of 
deep  research  and  superior  sagacity; — I  had  rather  refer 
it  to  an  impropriety  of  judgment  respecting  the  manners 
and  mental  acquirements  of  humankind  in  the  first  ages 
of  the  world." 

To  place  this  matter  on  the  proper  basis,  and  to  show 
the  opinion  of  eminent  brethren  of  the  last  century,  I 
published  the  STAR  IN  THE  EAST,  in  which  I  endeavoured 
to  show  the  absolute  connection  between  Freemasonry 
and  religion  from  the  testimony  of  masonic  writers  ; 
from  the  fact  that  the  historical  portion  of  the  lectures 
bears  a  direct  reference  to  Christianity ;  from  the  coinci- 
dence between  the  morality  of  masonry  and  that  of  our 
holy  religion;  and  the  symbolical  reference  of  its  general 
mechanism  to  the  same  faith. 

The  rapidity  with  which  the  first  edition  of  this  little 


VALEDICTORY    ADDRESS.  17 

work  was  exhausted,  and  the  testimonies  I  received  from 
intelligent  brethren  in  every  part  of  the  United  King- 
dom, to  its  value  as  a  standard  Text  Book  of  Masonry, 
convinced  me  that  I  had  been  correct  in  my  opinion  of 
the  universal  belief  that  the  present  system  of  Freema- 
sonry is  analogous  to  the  Christian  religion. 

I  cannot  throw  odium  or  even  doubt  on  the  cross  of 
Christ ;  nor  can  I  allow  any  contempt  to  be  cast  on  that 
sacred  atonement  by  which  I  trust  to  inherit  the  kingdom 
of  heaven,  either  by  my  silence  or  connivance.  I  will 
admit  my  Hebrew  brother  into  a  mason's  lodge — I  will 
exchange  with  him  freely  all  the  courtesies  of  civil  and 
social  life ;  but  as  he  will  not  abandon  his  faith  at  my 
command — neither  will  I.  We  each  pursue  our  own 
path,  under  the  consequences  of  our  own  free  choice, 
like  Thalaba  and  his  companion  in  the  cavern  of  Haruth 
and  Maruth.  It  is  a  false  species  of  liberality  which 
influences  the  feelings  of  many  good  and  estimable  men  at 
the  present  day,  and  induces  them  to  concede,  out  of  re- 
spect to  the  prejudices  of  others,  what  they  ought  to 
hold  most  sacred.  Ask  your  Hebrew  brother  to  lay  aside 
his  prejudices,  and  eat  with  you — and  he  will  reject  your 
proposal  with  abhorrence.  Arid  he  acts  on  a  correct  and 
laudable  principle — for  it  is  in  accordance  with  the  in- 
junctions of  his  religion. 

A  writer  in  Sharpe's  Magazine  asks,  "  what  is  liberality  ? 
for  this  is,  after  all,  the  question.  We  should  not  per- 
haps greatly  err  in  representing  it  as  a  complex  idea, 
embracing  the  virtues  of  courtesy,  beneficence,  charity 
in  judgment,  and  self-denial  in  conduct.  St.  Paul  was 
the  first  example  of  it,  after  the  only  perfect  example  of 
all  good.  His  speech  before  Agrippa,  his  Epistle  to 
Philemon,  are  instances  of  a  refined  courtesy ;  his  bene- 
ficence and  self-denial  are  alike  instanced  in  his  laborious 
journeys,  and  his  manual  exertions  to  minister  unpaid  ; 
his  chanty  and  kind  judgment  are  the  soul  of  all  his  con- 


18  VALEDICTORY    ADDRESS. 

duct.  Yet  St.  Paul  would  have  gained  no  credit  for  libe- 
rality in  our  day ;  for  he  would  have  made  no  sacrifices 
to  spread  Judaism  or  Gnosticism ;  and  further,  he  did  his 
best  to  overturn  both,  while  showing  every  kindness  to 
the  persons  of  those  who  professed  them.  While  he 
commanded  to  do  good  toothers,  he  added,  specially  unto 
those  which  are  of  the  household  of  faith.  Nothing 
could  be  more  illiberal,  according  to  the  principle  on 
which  the  word  is  received  at  the  present  day ;  for  even 
if  doing  good  unto  all  men  were  admitted  on  that  princi- 
ple, we  must  now  add — specially  unto  those  who  are  NOT 
of  the  household  of  faith."  1 

I  am  far  from  affirming,  however,  that  the  analogy  of 
Freemasonry  with  Christianity  is  universally  conceded 
by  the  fraternity.  Our  ranks  contain  many  individuals, 
whose  opinions  are  entitled  to  respect,  who  reject  the 
hypothesis  as  an  untenable  proposition ;  and  are  ready  to 
maintain  that  the  glorious  Symbol  which  forms  the  sub- 
ject of  this  volume  is  alien  to  the  system  of  Freemasonry. 
And  they  assign  as  a  reason  for  their  theory,  that  as  Free- 
masonry dates  its  origin  at  a  period  far  anterior  to  the 
revelation  of  the  Christian  scheme,  its  elements  cannot 
legitimately  contain  any  reference  to  that  great  plan  for 
the  salvation  of  the  human  race. 

The  argument,  however,  is  inconclusive,  because  it  is 
at  variance  with  fact.  Freemasonry,  in  whatever  part 
of  the  globe  it  may  at  present  exist,  contains  the  emblem 
before  us,  sanctioned  by  all  Grand  Lodges,  and  rejected 
by  none.  And  it  is  interpreted  by  a  process  agreeing 
with  our  own  explanations ;  embodied  in  the  authorized 
Lectures,  as  propounded  by  the  united  wisdom  of  the 
two  great  sections  of  the  fraternity  assembled  in  the 
Lodge  of  Reconciliation,  which  was  constructed  for  the 
sole  purpose  of  placing  the  Order  on  its  proper  basis,  by 

1  Sharpo's  Mag.,  vol.  vii.,  p.  48. 


VALEDICTORY    ADDRESS.  19 

revising  the  Lectures  and  regulating  the  ceremonies  on 
the  true  model  of  primitive  observance. 

Freemasonry  must  be  interpreted  according  to  the 
form  in  which  it  is  actually  presented  to  the  senses,  and 
not  by  any  hypothetical  propositions  of  what  it  was  or 
might  have  been  at  a  given  period  which  is  too  remote 
for  any  records  to  exist  that  may  explain  its  mechanism 
or  peculiar  doctrines,  and  respecting  which  our  traditions 
are  too  imperfect  to  lead  to  any  certain  result.  And  the 
present  Lectures  of  the  Order  actually  contain  a  pointed 
reference  to  all  the  principal  types  of  Christ  or  the 
Christian  dispensation  which  are  found  in  the  Hebrew 
Scriptures,  from  the  creation  of  the  world  to  the  actual 
appearance  of  the  Messiah,  when  the  sceptre  had  finally 
departed  from  Judah. 

The  Freemasons  of  1720,  in  the  earliest  system  of 
Lectures  known,  explained  the  masonic  phrase,  T  G  A  O 
T  U,  to  mean,  "  Him  that  was  placed  on  the  topmost 
pinnacle  of  the  temple ;"  which  applies  to  Jesus,  and  to 
him  alone,  as  no  other  personage  on  record  was  ever 
placed  in  that  inaccessible  situation.  The  revised  Lec- 
tures of  Bro.  Dunckerley,  used  up  to  the  middle  of  the 
century,  defined  the  Blazing  Star  as  "representing  the 
Star  which  led  the  wise  men  to  Bethlehem,  proclaiming 
to  mankind  the  nativity  of  the  Son  of  God,  and  here 
conducting  our  spiritual  progress  to  the  Great  Author  of 
our  redemption."  The  Hutchinsoiiian  Lectures,  used 
twenty  years  later,  explained  the  three  lights  or  lumina- 
ries by  "the  three  great  stages  of  masonry;  the  know- 
ledge and  worship  of  the  God  of  nature  in  the  purity  of 
Eden — the  service  under  the  Mosaic  law,  when  divested 
of  idolatry — and  the  Christian  revelation.  But  most 
especially  our  Lights  are  typical  of  the  holy  Trinity." 
And  in  the  system  of  Lectures  which  prevailed  at  the 
latter  end  of  the  century,  and  up  to  the  union  in  1813, 
the  five  steps  of  the  winding  staircase  were  represented 


20  VALEDICTORY    ADDRESS. 

as  indicating  "  the  birth,  life,  death,  resurrection,  and 
ascension  of  our  Lord  and  Saviour  Jesus  Christ." 

The  authorized  Text  Book  of  the  United  States  of 
America  confirms  this  view  of  the  design  of  Freemasonry ; 
and  it  will  be  remembered  that  the  Koyal  Arch  is  pro- 
nounced by  the  English  Grand  Lodge  as  the  completion  of 
the  Third  Degree.  The  account  of  this  degree  commences 
thus :  "  This  degree  is  more  august,  sublime,  and  im- 
portant, than  all  which  precede  it.  It  impresses  on  our 
minds  a  belief  of  the  being  and  existence  of  the  supreme 
Grand  High  Priest  of  our  salvation,  who  is  without 
beginning  of  days  or  end  of  years ;  and  forcibly  reminds 
us  of  the  reverence  due  to  his  Holy  Name."  And  that 
there  may  be  no  mistake  in  the  meaning  of  "  the  supreme 
Grand  High  Priest  of  our  salvation,"  the  degree  is 
opened  by  a  passage  from  St.  Paul's  Epistle  to  the 
Thessalonians,2  "  Now  we  command  you,  brethren,  in 
the  name  of  our  Lord  Jesus  Christ,  that  ye  withdraw 
yourselves  from  every  brother  that  walketh  disorderly," 
fee. 

Having  thus  laid  the  foundation  of  my  proposed  edi- 
fice on  a  solid  basis,  broad  and  deep — on  the  antiquity  of 
its  pretensions,  and  its  undoubted  reference  to  an  uni- 
versal religion — as  I  professed  to  write  for  the  general 
information  of  the  fraternity,  I  now  found,  as  honest 
John  Bunyan  has  it,  that  "  I  must  not  go  to  sleep,  lest  I 
should  lose  my  choice  things;"  and,  therefore,  com- 
menced the  superstructure  with  an  explanation  of  the 
elementary  tenets  of  the  Order,  as  a  preliminary  step 
towards  a  general  view  of  its  claims  to  a  favourable  con- 
sideration- which  might  spread  throughout  the  length 
and  breadth  of  the  habitable  globe. 

No  science  can  be  mastered  without  a  competent 
knowledge  of  the  terms  and  technicalities  by  which  it  is 
distinguished  ;  and  Freemasonry,  like  Chemistry,  will 
2  2Thes.  iii.,  6— 18. 


VALEDICTORY    ADDRESS.  21 

be  very  imperfectly  understood,  unless  the  tyro  be  well 
grounded  in  the  hidden  meaning  of  the  types  and  em- 
blems in  which  its  occult  principles  are  imbedded  and 
concealed.  Canons  must  be  studied  ere  perfection  can 
be  attained.  Every  one  must  be  an  apprentice  before 
he  can  entertain  any  pretensions  of  becoming  a  master. 
Without  this  preparation,  no  one  will  ever  become  an 
adept  in  the  science  of  Freemasonry. 

To  supply  this  desideratum,  the  volume  called  SIGNS 
AND  SYMBOLS  was  next  offered  to  the  masonic  public ; 
and  it  appears  to  have  been  fully  appreciated  by  the 
fraternity,  as  the  first  edition  of  a  thousand  copies  was 
sold  off  in  a  few  months.  In  this  work,  I  went  fully 
into  detail  on  all  the  acknowledged  emblems  by  which 
the  Order  is  distinguished,  and  explained  them  seriatim ; 
and  a  particular  index  enumerates  upwards  of  two  hun- 
dred Symbols  which  have  been  noticed  in  the  twelve 
lectures  which  complete  the  volume.  This  publication 
opened  a  very  extensive  correspondence  with  brethren  in 
every  quarter  of  the  globe  where  masonry  flourishes,  and 
the  testimonies  in  its  favour  were  so  numerous  and  de- 
cisive as  to  constitute  an  unequivocal  encouragement  to 
proceed  in  my  design,  which  I  did  not  think  it  prudent 
to  decline ;  particularly  as  H.  R.  H.  the  Grand  Master, 
after  the  \vork  had  been  submitted  to  his  inspection  in 
MS.,  kindly  allowred  it  to  be  dedicated  to  him  ;  and  H. 
R.  II.  the  Duke  of  York,  the  Duke  of  Leinster,  Grand 
Master  of  Masonry  in  Ireland,  and  several  )f  the  nobility 
and  Provincial  Grand  Masters  extended  their  patronage 
to  it. 

The  plan  being  now  fairly  opened,  it  appeared  to  me 
to  be  necessary,  before  proceeding  further,  to  obviate  an 
objection  which  had  been  raised  against  the  antiquity 
and  originality  of  the  Order,  by  bringing  forward  a 
series  of  authentic  evidences  to  prove  that  Freemasonry 
stands  proudly  on  its  own  basis,  without  being  indebted 


22  VALEDICTORY    ADDRESS. 

to  the  religious  mysteries  of  heathen  nations  ;  for  it  was 
confidently  affirmed  by  some  respectable  authorities,  that 
the  death  of  Osiris,  Adonis,  or  Bacchus,  which  was  cele- 
brated in  those  institutions,  constituted  the  prototype  of 
the  mysteries  of  Freemasonry.  And  the  identity  of  one 
with  the  other  was  alleged  to  be  complete,  not  only 
from  internal  evidence,  but  from  the  supposed  corre- 
spondence of  facts  and  ceremonies  with  the  Mithratic 
celebrations. 

Voltaire  had  treated  Osiris,  Hiram,  and  Christ,  as 
fabulous  avatars  of  the  same  personage.  Volney,  Pro- 
fessor Robison,  and  others,  had  promulgated  the  same 
opinions.  In  answer  to  all  which,  Mr.  Maurice  remarks 
that,  "  in  the  pure  and  primitive  theology,  derived  from 
the  venerable  patriarchs,  there  were  certain  grand  and 
mysterious  truths,  the  object  of  their  fixed  belief,  which 
all  the  depravations  brought  into  it  by  succeeding  super- 
stitions, were  never  able  entirely  to  efface  from  the 
human  mind.  These  truths,  together  with  many  of  the 
symbols  of  that  pure  theology,  were  propagated  and  dif- 
fused by  them  in  their  various  peregrinations  through 
the  higher  Asia,  where  they  have  immemorially  flour- 
ished ;  affording  a  most  sublime  and  honourable  testi- 
mony of  such  a  refined  and  patriarchal  religion  having 
actually  existed  in  the  earliest  ages  of  the  world;"  and 
this  simple  mode  of  faith  was  Freemasonry  in  its  most 
primitive  form. 

Mr.  Fellows,  an  American  writer,  promulgated  the 
opinion  that  "  the  cenotaph,  or  mock  coffin,  used  in  the 
anniversaries,  is  typical  of  the  death  of  the  sun  in  the 
inferior  hemisphere,  under  the  name  of  Osiris,  who  is  per- 
sonated under  the  Hiram  of  masonry."  And  De  Quincy, 
an  eminent  and  clever  writer  of  our  own  country,  adds, 
"  in  the  earlier  records  of  Greece  we  meet  with  nothing 
which  bears  any  resemblance  to  the  masonic  institution 
but  the  Orphic  Eleusinian  mysteries.  Here,  however, 


VALEDICTORY    ADDRESS.  23 

the  word  mysteries  implied  not  any  occult  problem  or 
science  sought  for,  but  simple,  sensuous  and  dramatic 
representations  of  religious  ideas,  which  could  not  other- 
wise be  communicated  to  the  people  in  the  existing 
state  of  intellectual  culture.  In  the  Grecian  mys- 
teries, there  were  degrees  of  initiation  amongst  its 
members,"  &c. 

To  combat  these  erroneous  opinions,  and  to  clear  the 
way  for  future  discussion,  I  published  a  complete  view 
of  the  entire  system  of  religious  mysteries,  as  practised 
in  every  part  of  the  idolatrous  world,  under  the  name  of 
a  HISTORY  OF  INITIATION  ;  which,  like  the  former,  passed 
rapidly  through  the  first  edition  ;  and  a  second  was 
published  before  the  expiration  of  the  year.  This  work 
contains  a  detailed  view  of  the  Spurious  Freemasonry 
of  India,  Egypt,  Persia,  Greece,  Britain,  Scandinavia, 
Mexico,  and  Peru  ;  thus  displaying  in  one  point  of  view, 
all  the  principal  mysteries  which  were  practised  over 
every  part  of  the  globe,  noting  their  resemblances  and 
peculiarities,  to  show  that  they  had  a  common  origin, 
which  was  dated  at  a  period  anterior  to  the  general  dis- 
persion on  the  plains  of  Shinar,  and  entirely  unconnected 
with  the  traditional  origin  of  Freemasonry. 

But  notwithstanding  the  most  complete  demonstra- 
tion of  a  case,  and  however  its  truth  may  be  apparent 
to  an  impartial  judge,  there  are  those  who  are  tardy  to 
confess  an  error  in  any  theory  which  they  have  once 
advocated.  It  seems  on  a  par  with  an  acknowledgment 
of  mental  imbecility,  and  an  incapacity  to  determine  a 
simple  proposition  when  submitted  to  their  unbiassed 
judgment;  and  they  are  cautious  of  admitting  the  least 
doubt  of  the  soundness  of  their  intellect,  lest  their  lite- 
rary credit,  on  which  their  future  success  appears  to 
depend,  should  suffer  any  diminution;  for  every  man  is 
sensitively  alive,  and  properly  so,  to  the  slightest 
shadow  of  a  stain  on  his  reputation.  And  hence  arises 


24  VALEDICTORY    ADDRESS. 

the  anomaly  of  men  persisting  in  error,  even  after  their 
reason  is  convinced  that  they  have  advocated  an  un- 
sound hypothesis,  although  the  most  honourable  course 
would  be  to  acknowledge  it  untenable,  and  candidly 
regret  that  a  hastly  formed  opinion  should  have  led 
them  astray.  But  to  return. 

A  progress  thus  signalized  by  unequivocal  success 
was  not  likely  to  produce  lassitude  on  my  part.  I 
therefore  prepared  to  advance  another  step  in  my  great 
design,  by  an  endeavour  to  elucidate  the  true  philoso- 
phy of  the  Order,  to  show  it  as  it  is,  and  not  as  it  ought 
to  be,  according  to  the  expressed  opinions  of  some  theo- 
rists ;  to  describe  its  construction,  to  display  its  use 
and  tendency,  and  to  enquire  whether  it  has  any  cor- 
respondence with  practical  religion,  and  the  duties 
which  are  enjoined  by  the  Most  High,  as  the  test  of 
faith  and  purity  of  heart ;  for  science,  said  the  sage 
Iracagem,3  "may  polish  the  manners,  but  virtue  and 
religion  only  can  animate  with  exalted  notions,  and 
dignify  the  mind  of  immortality ;  to  neglect  the  first,  is 
to  turn  our  head  from  the  light  of  day  ;  but  to  despise 
the  last,  is  to  grasp  the  earth  when  heaven  is  open  to 
receive  us.  A  wise  and  prudent  spirit  will  so  use  the 
one  as  to  improve  the  other,  and  make  his  science  the 
handmaid  of  his  virtue." 

To  enunciate  the  above  particulars  I  now  anxiously 
address  myself.  Serious  doubts  had  been  entertained 
by  the  unlearned  in  its  mysteries,  whether  Freemasonry 
possessed  any  rational  claims  to  the  character  of  a 
Literary  and  Scientific  Institution;  and  these  surmises 
were  strengthened  by  the  consideration  that  no  proofs 
of  it  were  to  be  discovered  in  any  authorized  publication 
which  was  accessible  to  the  general  enquirer.  The 
absence  of  these  proofs  being  elevated  into  a  cogent 
and  unanswerable  argument  of  their  non-existence,  the 

3  Tales  of  the  Genii,  viii. 


VALEDICTORY    ADDRESS.  25 

cowan  triumphed  in  the  imaginary  abasement  of  a 
science  (so  called)  below  the  level  of  the  most  common 
mechanical  art ;  because  they  all,  itself  excepted,  could 
produce  abundant  evidences  of  their  utility,  either  in 
theoretical  lectures,  or  the  exquisite  perfection  of  their 
manual  productions;  while  nothing,  as  it  was  urged, 
appeared  on  the  surface  to  recommend  Freemasonry 
to  public  notice,  but  the  external  existence  of  the  lodge 
room,  decorated  with  symbols  of  a  technical  and  specu- 
lative character,  which,  like  the  complicated  diagrams 
of  a  necromancer,  might  bear  an  interpretation  either 
puerile  or  fearful,  no  one  knew  which ;  with  an  occa- 
sional procession  to  assist  at  some  operative  ceremony, 
which  terminated  in  a  banquet ;  and  there  irregularities 
were  sometimes  exhibited,  altogether  incapable  of 
extenuation  or  defence.  While  public  lectures  on  Free- 
masonry were  unknown,  it  was  deduced  that  its  utility 
and  moral  or  scientific  tendency  were  questionable,  if 
not  altogether  imaginary. 

Under  such  circumstances  it  became  necessary  to  the 
well-being  of  the  Order,  that  some  attempt  should  be 
made  to  neutralize  the  effects,  if  it  were  found  imprac- 
ticable to  defeat  the  existence  of  such  unfounded  asser- 
tions. And  this  could  only  be  accomplished  by  placing 
within  the  reach  of  every  enquirer,  who  would  take  the 
trouble  to  investigate  the  truth,  some  authentic  treatise 
on  the  peculiar  philosophy  of  the  Masonic  Order;  and 
my  previous  publications  having  established  for  me  an 
humble  claim  to  the  character  of  an  authorized  teacher 
of  Freemasonry,  it  was  suggested  by  several  scientific 
brethren,  for  whose  opinions  I  entertained  considerable 
respect,  that  the  fraternity  looked  up  to  me  for  some 
general  undertaking  which  might  silence  the  absurd 
cavils  of  our  opponents,  and  place  Freemasonry  on  the 
broad  basis  of  an  acknowledged  literary  institution. 

For  this  purpose  I  published  Twelve  Lectures  on  the 
2 


26  VALEDICTORY    ADDRESS. 

THEOCRATIC  PHILOSOPHY  OF  FREEMASONRY,  in  which  I 
entered  minutely  into  an  examination  of  the  speculative 
character  of  the  institution  as  a  system  of  Light  and 
Charity ;  and  of  its  operative  division  as  an  exclusively 
scientific  pursuit  which  had  been  practised  from  the 
earliest  times  in  every  country  of  the  world.  This 
enquiry  was  followed  up  by  an  historical  account  of  the 
origin,  progress,  and  design  of  the  Spurious  Freemason- 
ry. I  then  took  a  view  of  the  origin  and  use  of  hiero- 
glyphics ;  and  not  only  exemplified  the  symbols  used  in 
those  spurious  institutions  which  had  attained  the  most 
permanent  celebrity  in  the  ancient  world,  but  endea- 
voured to  show  that  the  true  Freemasonry  in  all  ages 
was  "  veiled  in  allegory  and  illustrated  by  symbols." 
The  union  of  speculative  and  operative  masonry  then 
became  a  subject  of  discussion  ;  and  I  concluded  with 
a  detailed  disquisition  on  the  form,  situation,  ground, 
extent,  and  covering  of  a  lodge,  as  well  as  an  exemplifi- 
cation on  the  beauties  of  Freemasonry,  in  which  I 
attempted  to  show  that  its  peculiar  ceremonies  and 
observances  had  been  judiciously  selected,  rationally 
maintained,  and  highly  advantageous  to  those  who  are 
versed  in  their  moral  and  symbolical  references. 

These  disquisitions  became  extremely  popular,  and  the 
edition  was  speedily  exhausted.  I  was  next  called  on  to 
show  what  masonry  wras  actually  doing  at  the  present 
period,  for  the  purpose  of  evincing  that  it  was  not  exclu- 
sively theoretical,  but  that  whatever  had  been  advanced 
in  theory  was  verified  in  practice.  The  fourteenth 
edition  of  PRESTON'S  ILLUSTRATIONS,  which  I  had  edited 
in  1829,  had  been  sold  off,  and  the  fraternity  were  anxious 
to  see  the  history  of  masonry  which  it  contains  brought 
down  to  the  present  time ;  for  the  Order  had  flourished 
for  the  last  ten  years  beyond  all  former  precedent,  and  it 
was  thought  expedient  to  place  its  transactions  on  perma- 
nent record.  The  HISTORY  OF  FREEMASONRY  from  1829 


VALEDICTORY    ADDRESS.  27 

to  1840  was  accordingly  prepared,  and  I  have  reason  to 
believe  that  its  publication  was  attended  with  beneficial 
consequences  to  the  Craft  in  general,  as  it  was  received 
with  marks  of  favour  by  the  universal  concurrence  of  the 
fraternity. 

During  the  whole  of  this  period  I  had  been  a  constant 
and  regular  correspondent  to  the  Freemasons'  Quarterly 
Review  ;  and  my  articles  in  that  useful  miscellany  were 
applied  to  the  general  dissemination  of  masonic  know- 
ledge, in  its  Speculative,  Operative,  and  Spurious 
divisions ;  diversified  by  an  occasional  essay  on  its  chari- 
ties and  its  amusements.  And  I  communicated  the  more 
readily  and  cheerfully  with  this  journal,  because  I  think 
that  the  great  modifications  which  have  manifested  them- 
selves in  the  opinions  of  men  towards  Freemasonry  of 
late  years,  would  not  have  been  produced  without  the 
efficient  aid  of  this  powerful  engine.  It  has  effected  a 
wonderful  revolution  of  opinion  in  favour  of  the  Order  by 
mild  and  gentle  reasoning ;  and  has  rendered  extensive 
benefit  to  the  Craft  by  diffusing  information  on  the  rules 
of  discipline  and  practice,  as  well  as  on  the  public  trans- 
actions of  the  lodges.  To  the  blemishes  of  the  system  it 
has  applied  the  actual  cautery  with  singular  effect.  The 
patient  has,  indeed,  winced  under  the  operation ;  but  the 
cure  is  in  progress,  and  the  treatment,  however  unpalata- 
ble, is  wholesome  and  salutary,  and  cannot  fail  to  be 
productive  of  the  most  beneficial  results. 

I  had  now  arrived  at  a  period  when,  however  unmerited 
on  my  part,  my  literary  fame  stood  high  with  the  masonic 
public,  and  I  could  produce  letters  from  every  quarter  of 
the  globe  in  testimony  of  the  utility  and  general  estima- 
tion of  my  labours,  of  which  I  am,  indeed,  proud,  although 
they  have  failed  to  make  me  vainglorious.  By  nature 
humble  and  unassuming,  it  is  a  difficult  task  to  draw  me 
out  for  the  purpose  of  lionizing.  The  attempt  has  been 
made  at  sundry  times  and  seasons,  but  with  very  little 


28  VALEDICTORY    ADDRESS. 

effect.  I  still  remain  snugly  ensconsed  in  my  "  hollow 
tree,"  and  have  nq^  taste  for  the  distinction  of  exhibiting 
before  popular  assemblies.  Perhaps  I  may  be  afraid  of 
the  fate  of  Don  Quixote,  who,  at  the  highest  pinnacle  of 
his  glory,  when  he  had  converted  two  flocks  of  sheep  into 
rival  armies,  and  saw  them  so  clearly  as  actually  to 
describe  the  armour  of  the  knights  and  the  devices  on 
their  shields,  and  at  the  moment  when  he  contemplated 
a  triumphant  charge,  was  almost  knocked  on  the  head  by 
an  ignoble  brickbat.  However  this  may  be,  my  attempts 
have  been  unceasing  to  restore  a  sublime  Order  to  its 
legitimate  place  in  public  estimation,  from  which,  as  I 
well  recollect,  it  had  somewhat  retrograded  at  the  period 
when  the  two  great  divisions  were  united  in  1813,  proba- 
bly from  the  petty  jealousies,  and  continued  disputes  of 
the  brethren  belonging  to  each  of  these  sections,  which 
nullified  its  claim  to  the  characteristic  of  brotherly  love. 

My  next  undertaking  was  a  great  work  on  the  HIS- 
TORICAL LANDMARKS  OF  THE  ORDER.  The  design  was 
comprehensive,  and  was  intended  to  embrace  particular 
explanations,  both  historical,  scientific,  moral,  and  cere- 
monial, of  Symbolical,  Royal  Arch,  Ineffable,  and  Sublime 
Masonry,  including  the  military  orders  and  degrees.  But 
in  my  own  case,  as  I  had  been  before  the  masonic  public 
as  an  author  nearly  thirty  years,  and  enjoyed  the  good 
fortune  of  being  received  with  distinguished  favour,  it 
might  be  rationally  imagined  that  I  had  employed  my 
time  unprofitably  if  I  was  not  qualified  for  the  under- 
taking. 

Besides,  as  the  Eidolon  confessed  to  Capt.  Clutterbuck, 
in  the  Introductory  Epistle  to  the  Fortunes  of  Nigel, 
"  while  I  please  the  public,  I  shall  probably  continue  it 
merely  for  the  pleasure  of  playing ;  for  I  have  felt  as 
strongly  as  most  folks  that  love  of  composition  which  is 
perhaps  the  strongest  of  all  instincts,  driving  the  author 
to  the  pen,  the  painter  to  the  palette,  often  without 


VALEDICTORY    ADDRESS.  29 

either  the  chance  of  fame  or  the  prospect  of  reward." 
And  I  was  not  without  hope  that  my  project  would  be 
well  received,  if  it  were  executed  creditably. 

The  labour  required  for  the  collection  of  materials  for 
such  a  design,  which  was  originally  intended  to  be  com- 
prised in  fifty-two  lectures,  with  an  abundance  of  expla- 
natory notes,  would  doubtless  be  very  great ;  but  part  of 
the  work  had  already  been  accomplished  during  the 
researches  which  had  been  previously  made  for  former 
publications.  My  stores  were  far  from  being  exhausted ; 
and  my  previous  training  in  masonic  lore  had  not  been 
unproductive ;  yet,  I  speak  it  in  sorrow,  when  the  work 
was  fairly  launched,  and  the  preliminary  number  before 
the  public,  in  which  I  had  committed  myself  by  a  solemn 
pledge  to  carry  it  forward  to  the  end,  I  experienced 
feelings  somewhat  similar  to  those  of  Pope  when  he  had 
undertaken  to  produce  a  translation  of  Homer.  "What 
can  you  expect,"  he  says  to  his  friend  Jervas,  "from  a 
man  who  has  not  talked  these  five  days?  Who  is  with- 
drawing his  thoughts,  as  far  as  he  can,  from  all  the 
present  world,  its  customs,  and  its  manners,  to  be  fully 
possessed  and  absorbed  in  the  past?  When  people  talk  of 
going  to  church,  I  think  of  sacrifices  and  libations ;  when 
I  see  the  parson,  I  address  him  as  Chryses,  priest  of 
Apollo  ;  and  instead  of  the  Lord's  Prayer,  I  begin, 

"God  of  the  silver  bow,"  &c. 

While  you  in  the  world  are  concerned  about  the  Protest- 
ant succession,  I  consider  only  how  Menelaus  may 
recover  Helen,  and  the  Trojan  war  be  put  to  a  speedy 
conclusion.  I  never  enquire  if  the  queen  be  well  or  not, 
but  heartily  wish  to  be  at  Hector's  funeral.  The  only 
things  I  regard  in  this  life  are,  whether  my  friends  are 
well ;  whether  my  translation  goes  well  on,"  &c. 

In  like  manner  my  thoughts,  wishes,  and  aspirations 
were  all  on  masonry,  and  nothing  but  masonry.  It 


30  VALEDICTORY    ADDRESS. 

formed  the  subject  of  my  labours  by  day  and  my  dreams 
by  night,  during  the  two  long  years  it  was  in  hand,  from 
the  Introduction  to  the  Index;  occupying  a  space  of 
nearly  fourteen  hundred  pages.  But  the  patronage  of 
the  Earl  of  Zetland,  the  M.  W.  Grand  Master,  by  giving 
authority  to  the  work,  was  a  full  and  adequate  recom- 
pence  for  all  my  anxiety  and  toil.  These  volumes 
embrace  a  full  and  copious  exposition  of  the  doctrine 
and  discipline,  ceremonies  and  symbols,  not  only  of  blue 
masonry,  but  every  order  which  had  been  at  any  time 
assimilated  with  it,  whether  justly  or  unjustly,  to  the 
amount  of  nearly  a  thousand  degrees,  including  the  blue, 
red,  and  black  masonry  of  our  own  country,  and  the 
Ancien  ct  Accepte  of  the  Continent  and  the  United 
States,  besides  the  speculative  systems  of  the  Orders  of 
Bruce,  the  Temple  of  plermont,  of  Strict  Observance,  of 
Mount  Tabor,  of  Zinnendorff,  Swedenborg,  Tschoudy 
Mesmer,  Cagliostro,  and  many  other  empirics  who 
invented  systems  for  their  own  personal  emolument; 
together  with  Adoptive,  Swedish,  Adonhiramite  masonry, 
and  other  varieties  in  different  countries  which  were 
identified  with  the  Order. 

About  this  time  certain  imputations  were  cast  upon 
Freemasonry,  which,  by  their  mild  and  insidious  nature, 
and  constant  repetition,  were  calculated,  as  the  eternal 
droppings  of  water  will  in  time  penetrate  and  wear  away 
the  most  solid  substances,  to  do  more  serious  injury  to 
the  cause  than  all  the  absurd  charges  that  were  ever 
urged  respecting  the  addictions  of  its  members  to  the 
ridiculous  fancies  of  Rosicrucianism  and  diablerie ;  be- 
cause they  attacked  it  on  the  side  of  its  religion  and 
morality,  and  would  have  converted  us  into  a  swarming 
hive  of  infidels.  These  charges  originated  in  India,  and 
had  been  deliberately  concocted,  and  circulated  in  the 
public  journals  of  the  country;  putting  on,  like  lago,  the 
form  of  civil  and  humane  seeming,  for  the  better  com- 


VALEDICTORY    ADDRESS.  31 

passing  of  their  hidden  loose  affections ;  with  the  design 
of  withdrawing  all  good  and  pious  men  from  the  ranks 
of  masonry,  and  preventing  such  persons,  who,  it  will 
be  believed,  constitute  our  best  and  most  valuable  mem- 
bers, from  seeking  admission  amongst  us.  And  this 
effect  it  succeeded,  in  a-  few  instances,  to  produce. 

The  objections,  four  in  number,  were  stated  as  fol- 
lows:— 1.  That  a  true  Christian  cannot,  or  ought  not,  to 
join  in  masonry,  because  masons  offer  prayers  to  God 
without  the  mediation  of  a  Redeemer.  2.  That  masonry 
inculcates  the  principles  of  brotherly  love  and  charity  to 
those  peculiarly  who  have  been  initiated  into  the  Order; 
whereas  such  acts,  to  be  acceptable  to  God,  should  pro- 
ceed from  a  love  of  him  reconciled  to  mankind  through 
the  sacrifice  of  Christ ;  any  other  motive  being  not  only 
not  acceptable,  but  sinful.  3.  That  the  mention  of  the 
Lord's  name  in  the  lodge  is  a  contravention  of  the  third 
commandment.  And  4.  That  the  Protestant  Church  of 
England  knows  nothing  of  the  society  of  Freemasons, 
and  therefore  it  is  a  desecration  to  suffer  any  section  of 
that  society  to  appear  in  the  character  of  masons  within 
the  walls  of  its  sacred  edifices. 

My  attention  was  called  to  the  subject  by  a  zealous 
mason  in  India,  who  stated  all  the  charges  seriatim  in  a 
letter  to  Dr.  Grucefix,  with  a  request  that  they  might  be 
forwarded  to  me  for  refutation.  Accordingly  I  discussed 
them  fully  in  a  series  of  papers  in  the  Freemasons* 
Quarterly  Review,  as  they  were  certain  to  reach  their 
destination  through  the  medium  of  that  periodical.  They 
were  afterwards  transferred  to  a  pamphlet  called  AN 
APOLOGY  FOR  THE  FREE  AND  ACCEPTED  MASONS,  with 
additions,  in  reply  to  a  statement  which  the  Rev.  Mr. 
Blunt,  of  Helston,  in  Cornwall,  imputed  to  the  Bishop 
of  Exeter,  to  the  effect  that  "the  Church  of  England 
knows  nothing  of  the  distinctive  principles  of  the  society 
of  Freemasons;"  which,  indeed,  may  be  true  in  the 


32  VALEDICTORY    ADDRESS. 

abstract,  but  by  no  means  available  as  a  reason  for  refus- 
ing the  use  of  a  Christian  church  for  a  masonic  sermon, 
because  a  numerous  host  of  the  clergy,  with  the  then 
Archbishop  of  Canterbury  at  their  head,  belong  to  the 
masonic  body,  and  consequently  may  be  supposed  to 
know  something  of  the  distinctive  principles  of  the 
Order. 

During  the  course  of  my  researches  for  the  illustration 
of  the  Historical  Landmarks,  I  accidentally  met  with 
documents  which  singularly  enough  threw  considerable 
light  on  other  points  in  the  history  and  details  of  the 
masonic  system,  that  had  hitherto  remained  in  obscurity, 
and  respecting  which  my  enquiries  had  been  previously 
unsuccessful.  Several  intelligent  brethren  had  frequently 
expressed  an  earnest  desire  to  be  satisfied  on  certain 
undetermined  questions  which  I  was  anxious  to  resolve. 
The  result  of  these  discoveries  was  given  to  the  world  in 
two  pamphlets  on  the  ORIGIN  OF  THE  KOYAL  ARCH,  and 
on  the  unfortunate  SCHISM  which  divided  the  Craft  into 
two  independent  sections  for  more  than  half  a  century ; 
both  of  which  I  have  reason  to  believe  were  satisfactory, 
and  will  set  all  speculation  on  each  of  these  subjects  at 
rest  for  ever. 

I  also  published  a  series  of  letters  on  the  JOHANNITE 
MASONRY,  addressed  to  the  Earl  of  Aboyne,  P.  G.  M.  for 
Northamptonshire  and  Huntingdonshire,  on  which  two 
hostile  opinions  exist  amongst  the  fraternity,  although 
masonic  lodges  were  always  dedicated  "  to  God  and 
holy  St.  John,"  by  our  ancient  brethren;  and  Scottish 
masonry  acknowledges  that  holy  Apostle  as  its  peculiar 
patron  and  tutelary  saint.  Besides,  our  annual  festivals 
are  enjoined  to  be  celebrated  on  the  day  of  St.  John  the 
Baptist  or  St.  John  the  Evangelist;  and  down  to  a  very 
recent  period  these  two  holy  men  were  universally  con- 
sidered the  great  parallels  of  the  Order. 

To  place  this  important  question  on  its  proper  basis, 


VALEDICTORY    ADDRESS.  3U 

and  to  afford  materials  for  an  impartial  discussion  of  its 
merits,  I  first  endeavoured  to  refute  a  few  objections 
which  had  been  urged  against  the  masonic  parallelism  of 
the  two  St.  Johns;  then  I  instituted  an  enquiry  whether 
the  patronage  of  masonry  was  originally  vested  in  the 
two  St.  Johns  during  the  last  century  or  at  any  earlier 
period;  and  gave  my  reasons  for  considering  each  of 
these  saints  separately  as  a  patron  of  masonry.  And 
after  a  copious  explanation  of  the  parallelism,  I  enquired 
whether  the  patronage  of  masonry  in  the  hands  of  these 
two  Christian  saints  be  strictly  conformable  with  the 
construction  and  character  of  the  Order ;  and  ended  with 
a  recapitulation  of  the  whole  argument,  and  a  reply  to 
some  recent  charges  which  had  been  published  respect- 
ing the  Rosicrucian  origin  of  the  Order. 

These  charges  are  of  very  ancient  date,  for  anti-masons 
have  existed  in  every  age  of  the  world,  although  they 
have  been  recently  adduced  as  novelties,  and  there  is 
nothing  new  under  the  sun.  Passing  over  Sanballat  and 
his  associates,  the  first  anti-mason  we  read  of  in  Chris- 
tian times  was  called  Simon  Magus,  who  mistook,  as  all 
his  followers  have  done  to  the  present  day,  the  system 
of  Christianity  for  a  species  of  Rosicrucianism,  by  the 
exercise  of  which  the  Apostles  were  enabled  to  perform 
miracles  and  alter  the  ordinary  course  of  nature.  His 
fate  is  well  known.  He  was  followed  by  Barjesus, 
struck  with  blindness  by  St.  Paul ;  the  Nicolaitans,  and 
the  Gnostics.  Then  came  Hymenoeus,  Marcion  the  tee- 
totaller, Alexander  the  coppersmith,  and  the  actors  in 
the  ten  Roman  persecutions.  A  goodly  company ;  with 
whose  proceedings  and  character  the  modern  cowan 
appears  ambitious  to  be  classed. 

One  of  his  most  famous  prototypes  is  the  celebrated 
Manes,  who,  like  Simon  Magus  and  the  anti-masons  of 
our  own  times,  endeavoured  to  identify  the  system  of 
Light  with  the  occult  philosophy  and  the  practice  of 


31  VALEDICTORY   ADDRESS. 

judicial  astronomy,  which  was  afterwards  called  Rosi- 
crucianism.  He,  like  his  predecessor  Marcion,  recom- 
mended total  abstinence  from  intoxicating  liquors,  and 
substituted  in  their  stead  various  amulets  and  charms  as  a 
protection  from  danger.  Another  worthy  of  the  same 
class  was  the  impostor  Basilides,  whose  Powers  and 
Intelligences,  good  and  evil  angels,  with  his  Serpent 
Serapis,  Abraxas,  and  three  hundred  and  sixty-five  demons, 
our  opponents  would  fain  identify  with  Freemasonry ; 
but  the  utter  absurdity  of  his  doctrines  and  practices 
constitutes  an  undeniable  proof  that  they  have  no  alli- 
ance with  its  principles. 

The  catalogue  might  have  been  extended  to  the  pres- 
ent time,  terminating  with  the  worthies  Barruel  and 
Robison,  Soane  arid  E.  C.  Pryer;  for  every  age  abounds 
with  them  ;  including  Voltaire,  Paine,  and  Carlisle  in 
the  old  wrorld,  and  Morgan,  Allyn,  Stone,  and  Bernard  in 
the  new.  In  company  with  such  worthy  associates,  par 
nobile  fratrum,  the  cowan  will  doubtless  consider  it  hon- 
ourable to  persevere ;  and  it  may  therefore  be  expected 
that  the  Order  will  never  be  without  opponents,  to 
restrict  its  means  of  doing  good. 

During  the  latter  part  of  my  masonic  career,  I  have 
received  frequent  and  particular  enquiries  respecting 
masonic  ceremonies  of  public  and  private  occurrences, 
about  which  the  information  has  been  scantily  imparted, 
and  consequently  an  exact  uniformity  is  scarcely  to  be 
found.  On  public  occasions  particularly,  such  as  pro- 
cessions, footstones,  &c.,  a  great  diversity  of  practice  has 
existed  in  different  localities ;  and  visiting  brethren  have 
found  it  difficult  to  reconcile  the  anomalies  which  they 
have  discovered  in  various  lodges,  where  accident  or 
design  has  induced  them  to  be  present.  Enquiries  into 
the  practice  of  antiquity  respecting  ceremonies  on  which 
the  Book  of  Constitutions  is  silent,  and  consequently 
much  is  left  to  the  knowledge  or  discretion  of  masters 


VALEDICTORY    ADDRESS.  35 

of  lodges,  have  been  numerous  and  pressing,  and  de- 
scended to  the  minutest  particulars;  even  to  the  form 
and  colour  of  every  article  of  the  dress  of  a  Master 
Mason,  from  the  hat  on  his  head  to  the  buckle  of  his 
shoe ;  the  former  being  supposed  to  be  necessarily  trian- 
gular, and  the  latter  an  oblong  square. 

Although  I  have  never  omitted  to  comply  with  such 
requests,  but  have  always  placed  myself  at  the  command 
of  the  fraternity,  as  a  reasonable  tribute  of  gratitude  for 
the  continual  marks  of  uninterrupted  favour  with  which 
I  have  been  honoured ;  yet  it  was  at  length  suggested 
that  if  all  points  of  enquiry  were  collected,  and  cate- 
gorically arranged  in  the  form  of  a  Hand-Book,  it  would 
constitute  an  acceptable  present  to  the  Craft,  as  an  use- 
ful Manual  which  might  be  at  every  brother's  disposal, 
and  referred  to  on  all  occasions  as  an  authority  from 
which  there  could  be  no  appeal.  And  accordingly  I 
took  the  hint,  and  issued  the  BOOK  OF  THE  LODGE,  which 
I  have  no  doubt  will  be  esteemed  a  necessary  companion 
to  every  brother  who  is  desirous  of  obtaining,  at  little 
expence  and  trouble,  correct  information  on  the  rites  and 
ceremonies  of  the  Order. 

It  may  not  be  amiss,  in  this  gossiping  Address,  which 
is  confined  to  no  particular  subject,  if  I  subjoin  a  few 
observations  on  the  symbolical  and  actual  habiliments  of 
a  Master  Mason,  as  enjoined  by  authority  in  other  times; 
which  I  think  I  have  not  enlarged  on  elsewhere.  At  the 
revival  in  1717,  it  was  directed — and  that  there  might  be 
no  mistake  about  the  matter,  the  canon  was  inserted  by 
Anderson  and  Desaguliers  in  the  earliest  code  of  lectures 
known,  that  the  symbolical  clothing  of  a  Master  Mason 
was,  "skull  cap  and  jacket  yellow,  and  nether  garments 
blue."  After  the  middle  of  the  century  he  was  said  to 
be  "clothed  in  the  old  colours,"  viz.,  purple,  crimson, 
and  blue;  and  the  reason  assigned  for  it  was,  "because 
they  are  royal,  and  such  as  the  ancient  kings  and  princes 


36  VALEDICTORY    ADDRESS. 

used  to  wear ;  and  we  are  informed  by  sacred  history, 
that  the  veil  of  the  Temple  was  composed  of  those 
colours;"  and  therefore  they  were  considered  peculiarly 
appropriate  to  a  professor  of  "  a  royal  art."  The  actual 
dress  of  a  Master  Mason  was,  however,  a  full  suit  of 
black,  with  white  neckcloth,  apron,  gloves,  and  stockings; 
the  buckles  being  of  silver,  and  the  jewel  suspended 
from  a  white  ribbon  by  way  of  collar.  This  disposition 
prevailed  until  the  Union  in  1813,  when  it  was  ordered 
that  in  future  the  Grand  Officers  should  be  distinguished 
by  purple,  the  Grand  Stewards  by  crimson,  and  the 
Master  Mason  by  blue,  thus  reverting  to  "  the  old  co- 
lours" of  our  ancient  brethren. 

It  will  have  been  observed,  that  throughout  these 
desultory  remarks,  no  notice  has  been  taken  of  those  sub- 
ordinate parts  of  an  author's  employment,  which  consist 
in  editing  and  illustrating  the  works  of  other  men, 
although  the  undertaking  is  of  a  more  laborious  nature 
than  writing  an  original  work.  It  requires  deep  consi- 
deration to  dive  into  the  private  thoughts  of  others,  and 
penetrate  the  hidden  meaning  of  abstruse  passages  which 
apply  to  another  state  of  society.  The  masonic  writings 
of  our  brethren  of  the  last  century  are  few  in  number, 
and  had  become  scarce  and  inaccessible ;  although  they 
are  of  great  value,  inasmuch  as  they  delineate  the  gradual 
improvements  of  the  Order,  and  mark  the  process  by 
which  it  imperceptibly  disarmed  its  adversaries,  and  con- 
verted them  into  firm  and  active  friends. 

For  many  years  after  the  great  revival,  Freemasonry 
was  considered  ft  paradox  beyond  the  comprehension  of 
ordinary  capacities.  As  the  mystical  institution  silently 
forced  itself  into  notice,  the  world  wondered,  and  some  dar- 
ing spirits  ventured  to  assail  it  with  the  shafts  of  ridicule. 
Indeed,  so  much  importance  was  attached  to  its  proceed- 
ings, that  even  Hogarth  and  Swift  did  not  disdain  to  join 
in  the  hostile  array.  The  clamour  was,  however,  allayed 


VALEDICTORY    ADDRESS.  37 

by  the  judicious  efforts  of  Anderson,  Desaguliers,  Martin 
Clare,  Calcott,  Dunckerley,  Smith,  Hutchinson.  Preston 
Inwood,  and  other  gifted  brothers,  who  quietly  explained 
its  principles,  and  directed  public  notice  to  the  virtues 
which  it  inculcated,  and  to  the  symbols  in  which  they 
were  imbedded  and  preserved.  Many  valuable  fragments 
are  unfortunately  lost,  but  the  Remains  are  amply  sutri- 
cient  to  excite  the  attention  of  the  fraternity.  Under 
these  circumstances,  I  conceived  that  an  acceptable  ser- 
vice would  be  rendered  the  Craft,  by  collecting  the  scat- 
tered rays  of  Light  and  bringing  them  into  one  focus, 
that  they  might  contribute  their  aid  to  the  general  illus- 
tration of  the  science. 

The  above  authors  left  behind  them  detached  pieces 
on  the  subject  of  Freemasonry  which  are  of  great  value; 
arid  they  have  been  collected  and  reproduced  under  the 
general  title  of  the  GOLDEN  REMAINS  OF  THE  EARLY 
MASONIC  WRITERS;  which  consist  of  five  volumes  on 
Masonic  Institutes,  Principles  and  Practices,  Persecutions, 
Doctrines,  and  Morality ;  each  volume  being  introduced 
by  an  original  Essay  on  one  of  the  following  subjects, 
viz.,  the  Masonic  Literature  of  the  eighteenth  century ; 
the  social  Position  of  Symbolical  Masonry  at  the  same 
period ;  Usages  and  Cuf;tni;is :  Masonic  Tests ;  and  Cy- 
pher Writing.  In  the  mean  time,  new  editions  of  the 
entire  works  of  Hutchinson,  Preston,  and  Ashe,  were 
published  under  my  editorial  superintendence.  In  a  cata- 
logue raisonne  of  my  masonic  labours,  these  trifles  need 
only  be  mentioned  as  forming  a  series  of  adjuncts  to  the 
general  design,  like  the  statues  or  pictures  that  adorn 
the  walls  of  a  lodge-room,  which  is  perfect  in  its  construc- 
tion without  them,  but  more  ornamental  and  pleasing  to 
the  eye  by  their  assistance. 

The  following  work  completes  the  series,  and  consti- 
tutes the  cope-stone  of  the  edifice,  by  exhibiting  a  view 
of  the  ultimate  resting-place  to  which  all  men  aspire, 


38  VALEDICTORY    ADDRESS. 

and  which  offers  itself  prominently  to  the  eye  of  the 
mason  every  time  he  enters  the  lodge.  The  steps  which 
lead  to  it  are  gradual  .and  progressive. 

By  just  degrees  they  every  moment  rise, 
Fill  the  wide  earth,  and  mount  unto  the  skies. 

POPE. 

The  Holy  Bible  forms  the  basis  of  this  great  moral 
machine.  It  rests  on  the  altar  of  Omnipotence,  and  pro- 
claims the  rewards  of  faith  and  practice  ;  while  the  Lad- 
der connects  earth  with  heaven,  where  the  perfect  mason 
hopes  to  consummate  his  worldly  labours,  and  receive 
the  recompence  of  his  fidelity. 

I  now  feel  like  the  architect,  who,  seeing  that  his  plan 
in  the  erection  of  a  magnificent  edifice  is  nearly  com- 
pleted, entertains  some  fears  lest  the  finishing  ornaments 
should  deform  the  whole  building.  My  Lodge  has  been 
erected  according  to  the  established  rules  of  art;  the 
floor  has  been  consecrated,  the  internal  decorations  dis- 
posed in  order,  and  not  a  single  indispensable  ceremony 
has  been  omitted,  which  might  tend  to  confer  the  attri- 
bute of  perfection  on  the  whole  design ;  but  as  the  hawk, 
when  certain  of  his  quarry,  sometimes  suffers  the  fate 
which  he  tries  to  inflict,  I  must  take  especial  care  that  I  do 
not  impale  myself  on  the  heron's  threatening  bill.  The 
covering  is  the  most  important  portion  of  a  lodge,  and, 
to  make  it  perfect,  requires  a  judicious  combination  of 
skill  and  judgment.  In  this  volume  the  experiment  is 
made,  but  it  needs  the  decision  of  the  fraternity  to  deter- 
mine whether  it  will  be  attended  with  success. 

That  a  fund  of  useful  information  is  spread  over  the 
volume,  which  is  not  contained  in  any  of  my  former 
works,  will  admit  of  neither  doubt  nor  denial.  And  be 
the  judgment  of  the  brethren  what  it  may,  I  shall  not 
imitate  the  example  of  the  Archbishop  of  Granada,  after 
his  fit  of  apoplexy,  who  expostulated  with  his  critic,  by 


VALEDICTORY    ADDRESS.  39 

observing,  "  Say  no  more,  my  child,"  said  he,  "  you  are 
yet  too  raw  to  make  proper  distinctions.  Know  that  I 
never  composed  a  better  homily  than  that  which  yor 
disapprove ;  for  my  genius,  thank  heaven,  hath  as  yet 
lost  nothing  of  its  vigour.  Henceforth  I  will  make  a 
better  choice  of  a  confidante.  Adieu,  Mr.  Gil  Bias,  I 
wish  you  all  manner  of  prosperity,  with  a  little  more 
taste." 

For  my  own  part,  I  am  open  to  fair  and  gentlemanly 
criticism ;  and  although  I  may  be  mortified  at  finding 
my  hard-earned  fame  melt  away  like  an  icicle  in  the  sun, 
yet  I  shall  not  complain  if  you,  my  dear  brethren,  pro- 
nounce it  to  be  your  deliberate  opinion  that  my  late 
severe  indisposition  has  impaired  my  faculties,  and  dis- 
qualified me  for  a  masonic  wrriter.  It  is  rather  late  in 
life  to  divest  myself  of  habits  of  thinking  and  acting 
which  I  have  fostered  for  nearly  half  a  century,  and  which 
have  constituted  almost  the  only  source  of  pleasure  and 
gratification  in  which  I  have  freely  indulged  during  that 
extended  period ;  but  I  shall  endeavour  to  lay  them  aside 
in  cheerful  acquiescence  with  the  decision  of  those  who 
are  better  judges  than  myself,  if  the  opinion  should  prove 
to  be  unfavourable.  I  entertain,  however,  a  sanguine 
hope  that  you  will  consider  the  covering  to  be  at  least 
equal  to  the  rest  of  the  fabric,  and  that  the  cope-stone 
adds  beauty  rather  than  deformity  to  the  work.  Should 
my  anticipations  be  correct,  your  approval  will  be  a  cheer- 
ing reflection  at  the  latter  end  of  a  life  spent  in  the  ser- 
vice of  the  fraternity. 

The  above  confessions  may  throw  some  light  on  the 
origin  and  design  of  publications  which  have  long  been 
familiar  to  you.  The  most  satisfactory  method  of  dis 
playing  the  usefulness  of  a  science,  is  not  by  merely 
showing  the  extent  of  its  application,  but  also  the  divers- 
ity of  subjects  which  it  embraces  j  and  this  has  been  my 


40  VALEDICTORY   ADDRESS 

object  throughout  the  whole  of  my  publications.  If  a 
pursuit  is  to  be  estimated  according  to  its  results,  Free- 
masonry may  be  safely  classed  amongst  the  most  com- 
prehensive of  human  sciences,  and  therefore  the  best 
adapted  to  the  state  of  man  on  earth.  And  it  is  idle  to 
object  that  its  fruits  do  not  appear  in  every  initiated  bro- 
ther. For  if  it  were  worth  while  to  investigate  the 
number  of  dabblers  in  any  given  science,  we  should  find 
that  those  who  really  excel  bear  no  greater  proportion  to 
those  who  fail,  than  may  be  traced  in  Freemasonry.  The 
sciences  of  music,  drawing,  architecture,  chemistry,  and 
various  others,  have  myriads  of  tyros,  but  few  masters  ; 
and  the  as  Dodon&um,  the  loudest  talker  in  these  wordy 
days,  is  frequently  the  most  shallow. 

It  may  be  readily  admitted,  that  there  are  a  great  num- 
ber of  masons  who  are  contented  with  very  trifling 
acquirements  in  the  art.  So  much  the  worse  for  them. 
But  it  will  not  follow  that  we  possess  no  shining  exam- 
ples of  excellence,  although,  from  the  nature  of  the  insti- 
tution, they  are  necessarily  confined  to  the  atmosphere 
of  their  own  particular  localities ;  for  no  lodge  can  flour- 
ish for  any  length  of  time  except  it  possesses  some 
intelligent  master  spirit  to  conduct  its  proceedings. 
Freemasonry  is  not  a  science  that  admits  of  itinerant 
lecturing ;  and  therefore  it  cannot  be  expected  that  the 
uninitiated  public  know  much  about  it ;  and  consequently 
their  conjectures  are  very  wide  of  the  truth.  They  shoot 
their  arrows  wildly,  and  seldom  hit  the  mark.  Guessing 
is  an  unsatisfactory  employment,  and  they  are  more  pro- 
fitably engaged  in  the  macaronic  diction  of  the  Grubbian 
Expos  tnlantiuncula, 

Qui  pro  niperkin  clamant,  quaternque  liquoris 
Quoin  vocitant  homines  Brandy,  super!  Cherrybrandy, 
Ssepe  illi  long-cut,  vel  short-cut  (returns)  flare  tobacco 
Sunt  soliti  pipos. 


VALEDICTORY    ADDRESS.  41 

Freemasonry  is  a  secret  institution;  and  its  peculiar 
benefits  are  limited  to  its  own  body.  And  although  we 
act  upon  the  ancient  principle  of  procuUiinc  quivis  scclcstus, 
yet  our  lodges  are  open  to  all  good  and  wrorthy  men,  and 
our  mysteries  are  hidden  from  none  but  those  whose 
presence  would  be  of  doubtful  benefit,  either  to  them- 
selves or  the  Order.  We  do  not  invite  adherents,  and 
therefore  none  can  be  disappointed.  But  we  rejoice 
when  men  of  name  in  science  or  literature  solicit  admis- 
sion amongst  us,  because  wTe  may  confidently  anticipate 
that  the  expectations  of  every  person  who  possesses 
taste  and  judgment  will  be  fully  realized,  and  the  pur- 
suits of  masonry  be  congenial  to  his  mind. 

I  keep  lingering  over  my  task,  and  continue  to  scrib- 
ble for  lack  of  moral  courage  to  pronounce  the  \vord 
"FAREWELL"  to  those  dear  brethren  and  kind  friends 
by  whom  I  have  ever  been  so  well  received  and  bounte- 
ously treated.  Jucundi  actl  labores.  And  still  the  bene- 
diction must  be  uttered;  for  "the  best  of  friends  must 
part,"  and  the  most  intimate  and  beloved  connections 
will  be  severed  in  the  end.  In  my  various  publications 
I  have  endeavoured  to  redeem  the  Order  from  the  charge 
of  frivolity,  which  was  brought  against  it  in  the  last 
century,  by  showing  its  applicability  to  many  of  the 
sciences — I  have  portrayed  its  literary  character — I  have 
pointed  out  the  various  sources  of  amusement  and 
instruction  of  which  it  is  the  author  and  dispenser ;  and 
in  this,  my  closing  work,  I  have  shown  how,  in  concur- 
rence with  other  causes,  its  sincere  professors,  through 
the  merits  of  the  Great  Architect  of  the  Universe,  may 
find  their  way  to  another  and  a  better  world.  My  labours 
cannot  have  a  more  satisfactory  termination.  I  am 
verging  on  that  period  which  our  Grand  Master  David 
pronounces  to  be  "labour  and  sorrow,"  soon  to  pass 
away  and  be  gone ;  and  it  is  extremely  probable  that  the 


42  VALEDICTORY    ADDRESS. 

fraternity  will  hear  little  more  about  me,  except  in  an 
occasional  Paper  in  the  Freemasons'  Quarterly  Magazine 
and  Review ! 

I  now  subscribe  myself, 

Dear  Brethren  and  Friends, 

Your  obliged  and  faithful  servant, 

GEO.  OLIVER,  D.D, 


SCOP  WICK  VICARAGE, 
Oct.  1st,  1850. 


THE  SYMBOL  OF   GLORY. 


THE 


SYMBOL  OF  GLORY 


LECTUKE  I. 


(Epurtle 


TO 


BRO.  EDMUND  A.  RAYMOND,  ESQ.,         G.  M. 

REV.  GEO.  M.  RANDALL,  D.  G.  M. 

JOHN  J.  KORING.  ESQ.,  S.  G.  W. 

THOMAS  M.  VINSON,  ESQ.,          J.  G.  W. 

CHARLES  W.  MOORE,  ESQ.,         G.  SEC. 

THOMAS  TOLMAN,  ESQ.,  G.  TREA. 

Of  the  G.  L.  of  Massachusetts,  U.  S. 


DEAR  BRETHREN,  FRIENDS  AND  ASSOCIATES, 

As  the  first  and  chief  Grand  Lodge  in  the  United  States 
of  America,  it  will  be  needless  for  me  to  assure  you  of 
the  high  value  which  I  place  on  the  masonic  dignity  that 
you  have  conferred  upon  me  in  a  manner  not  merely 
flattering  to  my  feelings,  but  peculiarly  honourable  as 
an  unequivocal  testimony  of  your  appreciation  of  my 
masonic  labours. 

It  is  an  exalted  step,  to  which  my  humble  ambition 
had  never,  even  in  thought,  aspired ;  and  I  am  proud  to 
have  this  public  opportunity  of  testifying  my  gratitude. 


46  THE    SYMBOL 

I  would  convince  the  gainsayers  that  masons  entertain  a 
strong  sense  of  obligation  for  favours  received ;  and  show 
them  that  in  the  Lodge,  as  well  as  in  the  world,  the 
incitements  to  a  career  of  virtue  do  not  fail  to  bring 
forth  the  fruits  of  good  living,  to  the  honour  and  glory 
of  T  G-  A  0  TU. 

In  my  intercourse  with  mankind  on  the  subject  oi 
Freemasonry,  I  have  been  accustomed  to  class  its  oppo- 
nents under  three  distinct  heads.  1.  Those  who  hate 
masonry  because  it  is  a  secret  institution,  without  being 
able  to  assign  an  adequate  reason  for  their  dislike.  2.  Those 
who  live  in  the  neighbourhood  of  an  ill-conducted  lodge, 
and  see  the  evil  consequences  which  result  from  care- 
lessness on  the  one  hand,  or  intemperance  on  the  other. 
And  3.  Those  who  are  desirous  of  admission,  and  do  not 
possess  the  requisite  courage  to  encounter  the  presumed 
terrors  of  initiation. 

These  classes  are  equally  destitute  of  the  most  essential" 
virtues  of  the  masonic  order,  faith,  and  hope,  and  charity. 
Believing  nothing — hoping  nothing — like  the  magician, 
Happuck,  in  the  fairy  tale,  they  entertain  the  most  inve- 
terate feelings  towards  Freemasonry,  because  it  favours 
the  cause  of  virtue;  and  against  which  their  objections 
are  unsupported  by  the  slightest  shadow  of  evidence. 
All  argument  with  them  is  therefore  useless.  One  of 
them  being  asked  why  he  continued  to  oppose  Free- 
masonry, when,  if  he  would  take  the  trouble  to  read  the 
publications  of  the  Order,  his  prejudices  would  be  effectu- 
ally removed,  very  coolly  replied  :  "  Perhaps  so — but  I 
never  do  read!"  This  puts  me  in  mind  of  an  anecdote 
of  Don  Pedro's  private  confessor,  who,  when  exhorting 
the  Portuguese  to  battle,  assured  them  that  if  they  should 
fall,  they  would,  that  very  night,  eat  their  suppers  with 
the  blessed.  With  this  assurance  they  went  to  battle 
and  were  defeated,  the  holy  confessor  being  the  first  to 
run  away.  One  of  his  companions  shouted  to  him — 
"How  is  this  Father?  Did  you  not  tell  us  that  those 
who  fell  should  sup  in  Paradise?"  "Yes,"  said  the 
confessor,  "but  I  "never  eat  suppers!" 

None  of  the  above  mentioned  classes  have  any  just 
grounds  of  complaints;  and  their  tirades  against  the 
Order  are  therefore  gratuitous  in  their  motive,  and  unjust 
in  their  end.  The  divine  science  is  perfectly  unobtrusive , 


OF    GLORY.  47 

it  is  not  forced  on  their  notice ;  it  pursues  the  even  tenor 
of  its  way,  and  interferes  with  no  other  society  or  class 
of  men  whatever.  Where,  then,  lies  the  grievance?  How 
are  they  injured?  Does  it  monopolize  any  of  their  privi- 
leges— does  it  deprive  them  of  any  advantage — does  it 
supersede  any  of  their  enjoyments? 

Nothing  like  it.  It  offers  no  disturbance  to  their  habits 
of  thought;  it  prevents  no  course  of  study,  proscribes 
none  of  their  amusements,  nor  defeats  any  of  their  plans, 
whether  domestic,  civil,  or  religious.  Where,  then,  does 
the  shoe  pinch  ?  This  question  is  answered  by  the  story 
of  the  banishment  of  Aristides  from  Athens,  because  his 
sense  of  honour  and  justice  was  too  great  to  allow  him 
to  prostitute  his  principles  at  the  bidding  of  a  successful 
rival. 

But,  perhaps,  they  complain  that  if  masonry,  as  is 
asserted,  possesses  any  peculiar  benefits  and  advantages, 
they  ought  to  share  in  them.  It  is  a  fair  presumption ; 
but  ifc  contains  a  full  refutation  of  their  own  arguments 
and  objections.  For  the  benefits  of  masonry  are  open 
to  their  acceptance.  They  are  refused  to  none  who  are 
worthy;  and  it  will  scarcely  be  contended  that  they 
ought  to  be  conferred  alike  on  the  good  and  the  bad.  It 
would  be  like  casting  our  pearls  before  swine;  as  they 
might  thus  be  converted  to  an  evil  purpose,  and  reflect 
equal  disgrace  on  the  institution  and  themselves. 

If  all  the  professors  of  our  noble  and  sublime  science 
would  endeavour  to  merit  the  character  of  good  and 
worthy  masons,  by  a  regular  attendance  on  the  duties  of 
the  Lodge ;  by  studying  the  peculiar  principles  of  mason- 
ry, which  I  have  embodied  in  the  present  Volume;  and 
by  practising  in  their  several  stations  the  precepts  which 
are  there  inculcated,  then  would  our  opponents  see  and 
acknowledge  the  pre-eminent  beauties  of  the  Order,  and 
be  fully  convinced  that  Speculative  Masonry  is  something 
more  than  an  empty  name. 

In  order  to  effect  this  purpose,  I  have  taken  the 
liberty, 

M.  W.  Grand  Master, 

And  my  worthy  peers, 

The  Officers  of  the  Grand  Lodge, 

To  dedicate  to  you  the  following  Lecture,  containing 


48  THE    SYMBOL 

some  suggestions  which,  it  is  hoped,  will  merit  your 
attention ;  and  to  subscribe  myself, 

With  great  respect, 

And  fraternal  affection, 
Your  obedient  Servant  and  Brother, 

GEO.  OLIVER,  D.D., 
Past  D.  G.  M.  of  the  Grand  Lodge  of  Massachusetts 

SCOP  WICK  VICARAGE, 
June  1,  1849^ 


OF    GLORY.  40 


Itttnre  t[je  /irst. 


On  the  present  state  of  the  Masonic  Science. 


"  Yn  that  tyme,  throggh  good  Gemetiy, 
Thys  onest  craft  of  good  Masonry 
Wes  ordeynt  and  made  yn  thys  nianere, 
Ycownterfetyd  of  thys  clerkys  y  fere ; 
At  these  lordys  prayers  they  cownterfetyd  Gemetry, 
And  gaf  hyt  the  name  of  Masonry — 
Far  the  most  oneste  craft  of  alle." 

ANCIENT  MASONIC  MS. 

"Laws  convenient,  proper,  and  effective  at  the  time  in  which 
they  were  made,  have  not  been  altered  to  accord  with  the  altered 
circumstances  of  Freemasonry,  and  the  extension  of  the  Lodges  and 
localities  of  the  fraternity.  Such  alterations  must,  however,  be  made 
in  Freemasonry  in  accordance  with  the  landmarks  of  the  Order,  which 
in  this  as  in  all  other  cases  must  be  kept  holy  and  inviolate." 

FREEMASONS'  QUARTERLY  REVIEW,  1847. 

IN  my  letters  to  the  Earl  of  Aboyne,  P.  Gr.  M.  for 
the  counties  of  Northampton  and  Huntingdon,  on  the 
Johannite  Masonry,  I  threw  out  a  hint,  that,  on  account 
of  the  altered  state  of  society  since  our  present  Lodge 
Lectures  were  framed  by  the  Lodge  of  Reconciliation, 
and  enjoined  by  authority  in  1814,  a  new  revision  was 
become  necessary,  to  meet  the  requirements  of  an  im- 
proved mode  of  thought  arising  out  of  the  many  extra- 
ordinary and  unexpected  sources  of  information  which 
have  been  thrown  open  to  the  fraternity,  by  the  rapid 
strides  that  science  is  making  at  the  present  period,  and 
the  many  new  vehicles  for  the  propagation  of  knowledge 
which  have  become  accessible  by  means  of  literary  and 
philosophical  societies,  reading  rooms,  mechanics'  insti- 
tutes, and  the  exertions  of  itinerant  lecturers  to  familiarize 
the  most  abstruse  scientific  and  philosophical  subjects  to 
3 


50  THE    SYMBOL 

the  capacities  of  all  classes  of  mankind,  which  unite  their 
aid  to  enlighten  the  understanding,  and  improve  the 
morals  of  the  present  generation. 

Since  the  publication  of  these  Letters,  I  have  given 
my  undivided  attention  to  that  particular  subject,  and 
am  now  fully  convinced  that  such  a  revision  would  be 
attended  with  essential  benefits  to  the  Order.  The 
masonic  experience  which  I  acquired  during  my  occu- 
pation of  the  chair  of  a  private  Lodge  for  eleven  years 
in  the  whole,  succeeded  by  the  sole  management  of  a 
large  and  populous  Province  for  nearly  the  same 
length  of  time,  enables  me  to  speak  with  some  degree 
of  confidence,  on  all  subjects  connected  with  the  de- 
tails, as  well  as  the  general  principles  of  the  Order. 
And  having  observed,  with  feelings  of  sorrow  and 
regret,  its  sensible  decline  in  my  own  Province  since 
the  period  of  my  decadence  from  that  high  office,  a 
few  remarks  on  the  above  subjects  may  neither  be 
unacceptable  nor  inappropriate. 

Some  years  ago,  the  Grand  Lodge  of  Ireland  issued 
a  paper  of  Queries  to  every  private  Lodge  under  its 
jurisdiction,  that  the  general  opinion  of  the  Craft 
might  be  collected  "  as  to  the  best  means  of  improving 
the  Order  of  Freemasonry."  Amongst  these  queries 
we  find  the  following.  "  Is  the  Order  improving 
or  declining?  If  declining,  to  what  cause  do  you 
attribute  its  decay?  What  is  the  prevailing  opinion 
among  persons  not  of  the  Order  respecting  masonry? 
Is  masonry  reputable  or  disreputable  in  your  neigh- 
bourhood ?  What  measures  would  you  recommend  for 
improving  the  state  of  the  Order?" 

If  some  such  course  were  adopted  by  other  Grand 
Lodges,  it  might  lead  to  a  very  useful  result ;  for 
we  frequently  hear  the  enquiry  repeated  by  the  non 
masonic  world,  that,  in  the  present  stirring  times 
while  science  has  been  so  rapidly  on  the  advance,  what 
has  Freemasonry  accomplished?  This  is  a  question 
which  every  right  minded  brother  would  rejoice,  for 
the  credit  of  the  Order,  to  see  triumphantly  answered 
by  a  detail  of  the  advantages  which  mankind  have 
derived  from  its  successful  exertions,  or  the  happy 
application  of  its  principles  to  the  general  benefit  of 
society. 


OF    GLORY.  51 

Now  it  is  well  known  that  the  operation  of  Free- 
masonry is  confined,  in  a  great  measure,  to  morals; 
although  it  is  not  without  a  just  claim  to  some  degree 
of  merit  as  a  teacher  of  science.  And  if  we  trace  its 
progress  for  the  last  thirty  years  in  every  quarter  of 
the  globe  where  it  flourishes,  we  shall  find  it  fairly 
entitled  to  its  share  in  the  polite  literature  of  the  day, 
sanctioned  by  Grand  Lodges,  and  patronized  by  wise 
and  benevolent  Grand  Masters.  These  writings  have 
contributed  not  a  little  to  the  general  amelioration  of 
the  morals,  and  improvement  in  the  tastes  and  man- 
ners of  men  which  distinguish  the  nineteenth  century 
of  Christianity. 

The  system  of  Freemasonry  at  the  present  day,  is 
marked  by  an  adherence  to  the  good  old  custom,  so 
strongly  recommended  and  assiduously  practised  by 
the  masonic  worthies  of  the  last  century,  and  imitated 
by  many  other  public  bodies  of  men,  of  assembling 
the  brethren  of  a  Province  annually  under  their  own 
Banner,  and  marching  in  solemn  procession  to  the 
House  of  God,  to  offer  up  their  thanksgivings  in  the 
public  congregation  for  the  blessings  of  the  preceding 
years;  to  pray  for  mercies  in  prospect,  and  to  hear 
from  the  pulpit  a  disquisition  on  the  moral  and  re- 
ligious purposes  of  the  Order.  It  is  to  this  custom 
that  we  are  indebted  for  those  invaluable  treasures  of 
masonic  literature  that  are  exhibited  in  the  printed 
discourses  of  our  clerical  brethren.  As  for  instance, 
those  of  our  Reverend  brothers  Harris  and  Town, 
(U.  S.  of  America) ;  Inwood  and  Jones,  (Kent) ;  Haver- 
field,  (Hampshire) ;  Dr.  Carwithen,  (Devon) ;  Dr.  Orme 
(Lincolnshire);  Grylls,  (Cornwall);  Erskine  Neale, 
Freeman,  (Suffolk) ;  Walker,  (West  Yorkshire) ;  Percy, 
(Dorset);  Roberts,  (Monmouth) ;  Gilmour  Robinson, 
(West  Lancashire);  Buckeridge,  (Staffordshire);  Brode- 
rip,  (Somersetshire) ;  Taylor,  (Cheshire) ;  Archdeacon 
Mant,  (Ireland) ;  Eyre  Poole,  (Bahamas) ;  Hovenden 
and  Ruspini,  (Bengal) ;  and  many  other  talented  and 
pious  brethren  whose  names  it  would  be  tedious  to 
enumerate. 

This  custom  is  sufficient  of  itself  to  ensure  the 
opularity  of  the  Order,  and  create  a  respect  for  its 
oly  principles  in  the  public  mind.  I  much  regret 


52  THE    SYMBOL 

that  a  practice  so  consonant  with  the  original  design 
of  masonry  should  have  been  discontinued  in  my  own 
Province,  and  exchanged  for  other  public  observances, 
which,  though  they  may  be  innocent,  are  a  novel  intro- 
duction; and  in  my  opinion,  an  application  of  divine 
masonry  to  purposes  that  were  never  contemplated  at 
its  original  institution.  This  hint  may  not  be  without 
its  use  in  other  localities ;  and  if  the  one  must  needs  be 
done  let  not  the  other  be  omitted. 

The  above  custom  would  also  be  a  means  of  pro- 
moting and  encouraging  that  great  attribute  of  the 
order — EQUALITY.  But  lest  this  principle  should  be 
confounded  with  the  communism  and  fraternization 
which  have  worked  such  irreparable  mischief  in  other 
countries,  it  may  be  useful  shortly  to  explain  its  design 
and  reference  as  used  by  the  Free  and  Accepted  mason. 
The  system  of  equality  observed  in  a  mason's  lodge, 
teaches  the  doctrine  of  mutual  wants  and  mutual  assist- 
ance, and  destroys  the  unsocial  vice  of  Pride,  by  the 
operation  of  which  one  man  is  induced  to  despise  his 
brother,  as  though  he  was  not  formed  of  the  same  clay 
as  himself,  although  he  may  be  greatly  his  superior  both 
in  talent,  virtue,  and  usefulness.  Freemasonry  is  essen- 
tially democratic  in  its  construction,  and  strikes  at  the 
root  of  this  pernicious  vice,  which  wrought  the  destruc- 
tion of  Nimrod  and  Nebuchadnezzar,  Bali  of  Hindoostan, 
and  Shedad  of  the  Paradise  of  India,  by  laying  it  down 
as  an  axiom  that  "  we  are  all  equal  by  our  creation,  but 
much  more  so  by  the  strength  of  our  obligation;"  and 
that  "  we  meet  on  the  level  and  part  on  the  square." 

Now,  according  to  the  doctrines  of  the  Order  the  level 
demonstrates  that  we  are  descended  from  the  same 
stock,  partake  of  the  same  nature  and  share  the  same 
hope;  and  that  though  distinctions  among  men  are 
necessary  to  preserve  subordination,  yet  no  eminence  of 
station  can  make  us  forget  that  we  are  brethren,  and 
that  he  who  is  placed  on  the  lowest  spoke  of  fortune's 
wheel,  may  be  entitled  to  our  regard ;  because  a  time 
will  come,  and  the  wisest  know  not  how  soon,  when  all 
distinctions,  except  that  of  goodness  shall  cease;  and 
death,  the  grand  leveller  of  human  greatness,  reduce  us 
to  the  same  state. 

The  lodge  lectures  arc  copious  in  carrying  out  this 


OF    GLORY.  53 

principle,  that  there  may  exist  no  possibility  of  mis- 
understanding it.  They  instruct  us  that  in  the  lodge 
a  king  is  reminded,  though  a  crown  may  adorn  his 
head  and  a  sceptre  his  hand,  the  blood  in  his  veins  is 
derived  from  our  common  parent,  and  is  no  better  than 
that  of  his  meanest  subject.  The  statesman,  the  senator, 
and  the  artist,  are  there  taught  that  equally  with  others, 
they  are  exposed  by  nature  to  infirmity  and  disease; 
that  unforeseen  misfortunes  may  impair  their  faculties 
and  reduce  them  to  a  level  with  the  meanest  of  their 
species.  This  checks  pride,  and  incites  courtesy  of 
behaviour.  Men  of  inferior  talents,  or  who  are  not 
placed  by  fortune  in  such  exalted  stations,  are  also 
instructed  in  the  lodge  to  regard  their  superiors  with 
peculiar  esteem,  when  they  discover  them  voluntarily 
divested  of  the  trappings  of  external  grandeur,  and 
condescending,  in  the  badge  of  innocence  and  bond  of 
friendship,  to  trace  wisdom  and  to  follow  virtue,  assisted 
by  those  who  are  of  a  rank  beneath  them.  Virtue  is 
true  nobility,  and  Wisdom  is  the  channel  by  which 
virtue  is  directed  and  conveyed;  Wisdom  and  Virtue 
only,  mark  distinction  among  masons. 

Nothing  can  more  vigorously  contribute  to  the  ba- 
nishment of  pride  from  a  mason's  lodge,  than  such 
disquisitions.  But  to  prevent  the  benignant  principle  of 
Equality  from  being  prostituted  to  unworthy  purposes, 
and  used  as  a  vehicle  for  any  improper  assumption  of 
character,  the  ancient  Charges  provide  that  in  the  lodge 
the  brethren  are  to  pay  due  reverence  to  the  Masters, 
Wardens,  and  Fellows;  and  out  of  the  lodge  they  aro 
directed  to  salute  one  another  in  a  courteous  manner, 
calling  each  other  brother,  freely  giving  mutual  instruc- 
tion as  may  be  thought  expedient,  without  being  over- 
seen or  overheard,  and  without  encroaching  upon  each 
other,  or  derogating  from  that  respect  which  is  due  to 
any  brother,  were  he  not  a  mason;  for  though  all 
masons  are,  as  brethren,  upon  the  same  level,  yet 
masonry  takes  no  honour  from  ar  man  that  he  had  before ; 
nay,  rather  it  adds  to  his  honour,  especially  if  he  had 
deserved  well  of  the  brotherhood,  who  must  give  honour 
to  whom  it  is  due. 

As  a  vice,  nothing  is  more  intolerable,  or  more  debas- 
ing than  pride ;  by  which  I  mean  that  exclusive  feeling 
which  elevates  one  member  of  society,  in  his  own 


64  THE    SYMBOL 

opinion,  to  an  imaginary  distinction  above  another  of 
the  same  rank,  and  perhaps  superior  endowments.  FOT 
this  reason  it  is  formally  repudiated  in  the  system  of  Free- 
masonry. Our  Grand  Master,  King  Solomon,  was  more 
urgent  in  his  condemnation  of  this  vice  than  on  any 
other  subject.  He  declares  his  hatred  of  "pride  and 
arrogancy,  and  a  froward  mouth  j"1  and  for  this  reason, 
because  it  produces  contention,2  brings  a  man  to  shame,3 
and  certain  destruction.4  Indeed,  throughout  the  whole 
of  the  Sacred  Scriptures,  this  vice  is  unequivocally  pro- 
hibited as  the  bitter  parent  of  all  evil.  Pride  was  not 
made  for  man.  Our  blessed  Saviour  classes  it  with 
adultery,  fornication,  murder,  theft,  covetousness,  deceit, 
blasphemy  and  foolishness.5  And  St.  Paul  adds  that, 
"he  who  is  lifted  up  with  pride  falls  into  the  condem- 
nation of  the  devil.6 

In  a  word,  of  all  the  evils  which  have  been  introduced 
by  the  wicked  spirit  as  the  curse  of  man  in  his  civil  and 
social  state,  pride  is  the  most  pernicious.  Every  single 
vice  is  bad,  but  pride  is  the  consummation  of  them  all. 
And  hence  Freemasonry,  that  benevolent,  and  truly 
amiable  science,  has  most  unceremoniously  banished  it 
from  the  lodge,  and  sung  its  requiem ;  for  it  is  a  moral 
leprosy,  by  which  the  soul  is  spotted  and  defiled,  and 
filled  with  "  wounds,  and  bruises,  and  putrifying  sores." 
Even  the  heathen,  who  wrere  ignorant  of  the  benignant 
principles  of  true  religion,  believed  its  existence  to  be 
hostile  to  the  peace  and  comfort  of  society.  Tacitus 
says,  Multos  qui  conflictari  adversis  videantur,  beatos; 
ac  plerosque,,  quanquam  magnas  per  opes,  miserrimos ;  si 
illi  gravem  fortunam  constanter  tolerent,  hi  prospera 
inconsulte  utantur.  And  the  ethnic  poet,  Horace,  pro- 
mulgated the  same  doctrine,  when  he  said, 

Non  possidentem  multa  vocaveris 

Kccte  beatum.     Rectius  occupat 
Nomen  beati,  qui  dcorum 

Muneribus  sapienter  uti, 
Duramque  callet  paupericm  pati. 

Dr.  Doune  illustrates  this  vice  by  these  judicious  re- 
flections, which  are  worth  preserving.     "Death  comes 

1  Prov.  viii.  13.  2  Ib.  xiii.  10.  3  Ib.  xi.  2. 

4  Ib.  xvi.  18.  5  Mark  vii.  21,  22.  6  1  Tim.  iii.  6. 


OP    GLORY.  55 

equally  to  us  all,  and  makes  all  equal  when  it  comes. 
The  ashes  of  an  oak  in  a  chimney  are  no  epitaph  of  that 
oak,  to  tell  me  how  high,  or  how  large,  that  was ;  it  tells 
me  not  what  flocks  it  sheltered  while  it  stood,  nor  what 
men  it  hurt  when  it  fell.  The  dust  of  great  persons' 
graves  is  speechless,  too ;  it  says  nothing,  it  distinguishes 
nothing.  As  soon  as  the  dust  of  a  wretch  whom  thou 
wouldest  not,  as  of  a  prince  whom  thou  couldest  not 
look  upon,  will  trouble  thine  eyes  if  the  wind  blow  it 
thither ;  and  when  a  whirlwind  hath  blown  the  dust  of 
the  churchyard  into  the  church,  and  the  man  sweeps  out 
the  dust  of  the  church  into  the  churchyard,  who  will 
undertake  to  sift  those  dusts  again  and  to  pronounce — 
this  is  the  patrician,  this  is  the  noble  flower ; — and  this 
is  the  yeoman,  this  is  the  plebeian  bran." 

I  have  been  rather  diffuse  upon  this  unmanly  vice, 
because  it  is  so  positively  prohibited  in  a  mason's  lodge : 
and  I  think  also  that  if  the  teaching  of  Freemasonry  on 
this  particular  point,  were  carried  out  in  practice  amongst 
mankind,  it  would  strengthen  the  bond  of  union  which 
cements  man  to  his  fellow,  and  thus  become  of  the  most 
essential  service  to  society  in  general. 

But  the  most  distinguishing  glory  of  Freemasonry  is 
Charity ;  which,  indeed,  constitutes  the  peculiar  charac- 
teristic of  the  age  in  which  we  live.  Public  institutions 
for  benevolent  purposes  have  sprung  up  in  every  me- 
tropolis and  provincial  town  throughout  the  world,  and 
there  is  no  class  of  destitution  which  is  now  unprovided 
with  a  retreat  where  their  sorrows  are  assuaged,  and 
their  wants  supplied.  The  good  Samaritan  is  every 
where  at  work.  In  this  point  of  view  also  Freemasonry 
must  be  regarded  as  the  agent  of  unbounded  good.  To 
its  male  and  female  orphan  schools,  and  fund  of  Benevo- 
lence, which  have  long  been  in  active  and  beneficial 
operation,  we  have  added  not  only  an  Asylum  for  the 
worthy  aged  and  decayed  members  of  the  fraternity,  and 
an  Annuity  Fund  for  the  benefit  of  the  same  class  of 
destitute  persons;  but  a  projected  establishment  for  the 
permanent  support  of  the  widows  of  indigent  Freema- 
sons has  been  mooted  in  Grand  Lodge,  with  the  best 
wishes  of  the  Craft  for  its  happy  termination,  and  I  do 
not  entertain  the  slightest  doubt  but  it  will  ultimately 
be  accomplished.  In  addition  to  all  these  noble  institu- 


56  THE    SYMBOL 

fcions,  we  have  private  masonic  funds  for  benevolent 
purposes  in  many  of  the  lodges  both  of  the  old  and  new 
world. 

These  details  will  clearly  evince  the  claims  which  ma- 
sonry has  on  the  community  at  large ;  and  that  the  active 
part  she  has  sustained  in  forwarding  the  benevolent 
enterprizes  by  which  the  present  age  is  distinguished, 
merits  public  approbation.  We  appear  to  be  on  the  eve 
of  some  great  and  organic  changes;  whether  for  good  or 
evil,  the  Great  Architect  of  the  Universe  can  only  deter- 
mine. But  it  behoves  Freemasonry  to  take  such  steps 
in  the  great  drama  of  life,  as  to  secure,  if  it  be  possible, 
the  predominance  of  good.  She  ought  to  occupy  the 
foremost  rank  in  the  work  of  amelioration,  to  watch  over 
the  best  interests  of  the  public,  and  endeavour  to  prevent 
the  inconsiderate  and  unwary  from  being  misled  by  the 
false  glitter  of  unsound  theories  on  the  one  hand,  and 
hollow  professions  on  the  other,  which  are  sure  to  ter- 
minate in  disappointment  and  disgrace,  and  perhaps  in 
consequences  of  a  much  more  serious  nature. 

If  Freemasonry  do  not  thus  exert  the  influence  she 
undoubtedly  possesses  for  the  benefit  of  humanity,  her 
social  claims  will  be  nullified,  and  her  pretensions  pro- 
nounced to  be  an  empty  boast.  It  is  quite  clear,  from 
a  consideration  of  the  uniform  and  gradual  alterations 
and  improvements  in  the  details  of  Speculative  Freema- 
sonry by  successive  grand  lodges,  that  it  was  never 
intended  to  be  stationary.  The  science  had  no  prescribed 
lectures  before  the  revival  in  1717,  but  every  Master  of 
a  Lodge  exhorted  his  brethren  to  the  practice  of  moral 
virtue,  in  short  and  extemporaneous  addresses,  according 
to  his  own  capacity,  and  adapted  to  the  comprehension 
of  the  brethren  and  the  state  of  the  lodge.  An  old  ma- 
sonic manuscript  of  the  tenth  century,  as  is  supposed, 
which  may  be  found  in  the  Old  Royal  Library  in  the 
British  Museum,  contains  ample  directions  for  this  pur- 
pose. It  strongly  recommends  the  brethren  to  offer  up 
their  prayers  regularly  to  God  through  Christ;  to  do 
their  duty  to  each  other,  and  to  be  constant  in  their 
attendance  on  the  divine  services  of  the  church.  It  con- 
cludes by  advising, 

Play  tliou  not  but  with  thy  peres, 
Ny  tell  thou  not  al  that  thou  heres, 


OF    GLORY.  67 

Dyskever  thou  not  thyn  owne  dede, 

For  no  merye,  ny  for  no  mede ; 

With  fayr  speclio  thou  mygbt  have  thy  wylle, 

With  hyt  thou  myght  thy  selven  spylle. 

******* 
Cryst  then  of  hys  hye  grace, 
Geve  yow  bothe  wytte  and  space, 
Wcl  thys  boke  to  conue  and  rede, 
Heven  to  have  for  yowre  mede  ! 
Amen !     Amen !     So  mot  hyt  be, 
Say  we  so  alle  per  charyte. 

In  the  Lansdownc  MS.  in  the  British  Museum,  (Bur- 
leigh  Papers,  N.  98,  Art.  48,)  we  have  another  specimen 
of  this  moral  teaching  which  is  of  great  antiquity.  The 
Master  is  there  directed  "  in  the  name  of  the  Father, 
Son,  and  Holy  Ghost,  to  be  true  to  God  and  holy  church, 
and  to  use  no  error  or  heresy;  to  be  a  true  liege  man  to 
the  king,  and  to  do  to  every  brother  as  he  would  like  to 
be  done  to  himself.  That  he  shall  keep  truly  all  the 
council  of  the  Lodge  or  of  the  Chamber;  be  no  thief; 
true  to  the  Master;  and  call  his  fellows  by  no  other 
name  than  brother.  That  he  shall  not  injure  or  pollute 
his  brother's  wife  or  daughter;  and  shall  honestly  pay 
for  every  thing  he  has."7 

The  earliest  authorized  Lectures  which  I  have  met 
with,  were  compiled  from  such  ancient  documents  as 
these,  and  arranged  in  a  catechetical  form  by  Desagu- 
liers  and  Anderson,  as  early  as  1720.  And  this  form  was 
adopted  because  it  was  considered  to  be  more  useful  in 
assisting  the  memory,  and  affording  an  efficient  remedy 
against  forgetfulncss  or  want  of  attention,  than  any 
other  plan.  The  questions  and  answers  are  short  and 
comprehensive,  and  contain  a  brief  digest  of  the  general 
principles  of  the  Craft,  as  it  was  understood  at  that  pe- 
riod. The  First  Lecture  extended  to  the  greatest  length, 
but  the  replies  were  circumscribed  within  a  very  narrow 
compass.  The  Second  was  shorter,  and  the  Third,  called 
"The  Master's  Part,"  contained  only  seven  questions, 
besides  the  explanations  and  examinations. 

If,  under  such  an  imperfect  system,  Freemasonry  had 

7  The  same  Paper  contains  many  other  charges  for  the  regulation 
of  conduct,  most  of  which,  however,  may  be  found  in  the  15th  Ed.  of 
Preston,  p.  71,  and  see  F.  Q.  R.  1848,  p.  142. 
3* 


68  THE    SYMBOL 

not  been  susceptible  of  improvement,  it  could  not  have 
stood  its  ground,  during  the  rapid  progress  of  a  taste  for 
refined  literature,  and  the  accomplishments  of  civilized 
life  which  distinguished  the  beginning  and  middle  of  the 
eighteenth  century.  Intelligent  brethren,  however,  soon 
became  aware  that  something  more  than  the  repetition 
of  a  few  set  phrases  and  routine  explanations,  how  inter- 
esting and  important  soever  they  might  be  in  themselves, 
was  required  to  cement  the  prosperity,  and  perpetuate 
the  existence  of  a  great  society,  which  professed  to  con- 
vey superior  advantages,  and  laid  claim  to  a  higher 
character,  than  any  of  the  numerous  antagonistic  clubs 
and  coteries  of  similar  pretensions  by  which  it  was  sur- 
rounded. A  new  arrangement  was  therefore  pronounced 
necessary  in  the  year  1732,  and  Martin  Clare,  A.  M.,  a 
celebrated  mason,  who  ultimately  attained  the  rank  of 
D.  G.  M.,  was  commissioned  to  prepare  a  course  of  Lec- 
tures, adapted  to  the  existing  state  of  the  Order,  without 
infringing  on  the  ancient  Landmarks;  and  he  executed 
his  task  so  much  to  the  satisfaction  of  the  Grand  Lodge, 
that  his  Lectures  were  ordered  to  be  used  by  all  the 
brethren  within  the  limits  of  its  jurisdiction.  In  accord- 
ance with  this  command,  we  find  the  officers  of  the 
Grand  Lodge  setting  an  example  in  the  Provinces ;  and 
in  the  Minutes  of  a  Lodge  at  Lincoln,  in  1734,  of  which 
Sir  Cecil  Wray,  the  D.  G.  M.,  was  the  master,  there  are 
a  series  of  entries  through  successive  lodge  nights,  to 
the  following  effect;  that  two  or  more  Sections  (as  the 
case  might  be)  of  Martin  Clare's  Lectures  were  read; 
when  the  Master  gave  an  elegant  Charge  ;  went  through 
an  examination ;  and  the  lodge  was  closed  with  songs 
and  decent  merriment."  An  evident  proof  of  the  au- 
thority of  Martin  Clare's  Lectures,  or  the  D.  G.  M. 
would  not  have  been  so  careful  to  enforce  their  use 
amongst  the  brethren  over  whom  he  presided  in  private 
lodge. 

These  lectures  were  nothing  more  than  the  amplifica- 
tion of  the  system  propounded  by  Anderson  and  Desagu- 
liers,  enlightened  by  the  addition  of  a  few  moral  refer- 
ences and  admonitions  extracted  from  the  Old  and  New 
Testaments.  They  also  contained  a  simple  allusion  to 
the  senses,  and  the  theological  la'dder  with  staves  or 
rounds  innumerable. 


OF    GLORY.  69 

Freemasonry  was  now  making  a  rapid  progress  in  the 
island,  both  in  dignity  and  usefulness ;  and  its  popularity 
was  extended  in  a  proportionate  degree.  Scientific  and 
learned  men  were  enrolled  in  its  ranks,  and  Martin  Clare's 
Lectures  were  obliged,  in  their  turn,  to  give  way  before 
the  increasing  intelligence  of  the  Order.  They  were 
revised  and  remodelled  by  Bro.  Dunckerley,  P.  G.  M., 
and  Gr.  Superintendent  for  almost  half  the  entire  king- 
dom, whose  opinion  was  considered  by  the  Grand  Lodge 
as  decisive  on  all  matters  connected  with  the  Craft.  In 
these  lectures  Dunckerley  introduced  many  types  of 
Christ,  and  endued  the  ladder  with  three  principal  steps 
as  an  approach  to  the  supernal  regions,  which  he  called 
Faith,  Hope,  and  Charity.  His  disquisition  was  founded 
on  1  Cor.  xiii. ;  and  he  might  have  had  in  view  the  true 
Christian  doctrine  of  three  states  of  the  soul.  First 
in  its  tabernacle,  the  body,  as  an  illustration  of  FAITH  ; 
then,  after  death  in  Hades,  Sheol,  or  Paradise,  as  the 
fruits  of  HOPE  ;  and  lastly,  when  reunited  to  the  body  in 
glory,  about  the  Throne  of  God,  as  the  sacred  seat  of 
universal  CHARITY.  The  original  hint  at  a  circle  and 
parallel  lines,  as  important  symbols  of  the  Order,  has  been 
ascribed  to  him. 

Thus  the  Lectures  remained  until  towards  the  latter 
end  of  the  century,  when  Hutchinson  in  the  north,  and 
Preston  in  the  south  of  England,  burst  on  the  masonic 
world  like  two  brilliant  suns,  each  enlightening  his  own 
hemisphere,  and  each  engaged  in  the  meritorious  design 
of  improving  the  existing  Lectures,  without  being  con- 
scious that  his  worthy  co temporary  was  pursuing  the 
same  track.  There  are  reasons  for  believing  that  they 
subsequently  coalesced,  and  produced  a  joint  Lecture, 
which,  though  regarded  at  first  with  some  degree  of 
jealousy,  as  an  unauthorized  compilation,  was  at  length 
adopted,  and  carried  into  operation  by  the  concurrent 
usage  of  the  whole  fraternity.  This  course  of  Lectures 
was  in  practice  till  the  reunion  in  1813,  and  I  believe 
there  are  still  many  Lodges  who  prefer  them  to  the 
Hemming  or  Union  Lectures,  and  still  continue  their 
use. 

With  all  these  facts  before  us,  it  is  clear  that  Free- 
masonry has  undergone  many  changes  since  its  revival 
after  the  death  of  Sir  Christopher  Wren.  The  essentials 


60  THE    SYMBOL 

remain  the  same,  but  the  details  have  sustained  considera- 
ble modifications,  and  are  susceptible  of  still  greater  im- 
provement. He  who  ascends  the  Masonic  Ladder,  must 
not  tarry  at  the  Portal  of  Hope,  if  he  wishes  to  attain  the 
summit.  If  we  are  anxious  to  practise  ourselves,  or  to 
disseminate  for  the  benefit  of  others,  the  poetry  and 
phylosophy  of  masonry,  it  will  be  necessary  to  show 
that  such  progressive  alterations  may  be  safely  made, 
without  any  violation  of  the  real  ancient  landmarks,  or 
incurring  the  risk  of  weakening  its  hold  on  the  purest 
affections. 

The  opinion  of  our  late  Grand  Master,  H.  R.  H.  the 
Duke  of  Sussex,  was  favourable  to  the  views  here  exhibited. 
He  publicly  declared  in  Grand  Lodge,  that  consistently 
with  the  laws  of  masonry,  "so  long  as  the  Master  of  any 
Lodge  observed  the  Landmarks  of  the  Craft,  he  was  at 
liberty  to  give  the  Lectures  in  the  language  best  suited 
to  the  character  of  the  lodge  over  which  he  presided."8 
And  as  an  illustration  of  his  opinion,  the  Lodge  of  Recon- 
ciliation was  authorized  to  revise  and  reconstruct  the 
Lectures  which  were  in  existence  at  that  period.  Under 
these  circumstances,  if  some  slight  alterations  and  im- 
provements were  made  in  the  working  details  of  the 
Order  at  the  present  day,  with  the  sanction  of  the  Grand 
Lodge,  I  should  anticipate  the  happiest  results  from  the 
measure. 

But  the  question  will  be  asked,  how  is  this  to  be  ac- 
complished? By  what  process  is  such  a  desirable  object 
to  be  attained  without  an  invasion  of  Landmarks,  which 
are  so  strictly  guarded  by  a  fundamental  Bye-law,  that 
their  integrity  cannot  be  violated  without  inflicting  some 
serious  injury  on  the  institution  ?  The  process  is  simple, 
and  I  think  practicable  ;  and  even  if  it  be  attended  with 
some  trifling  disadvantages,  they  would  be  amply  com- 
pensated by  improvements  which  might  be  effected 
under  a  judicious  modification  of  the  lectures. 

Thus  if  the  Landmarks,  and  such  portions  of  the  Lec- 
tures of  each  degree  as  are  indispensable  to  the  purity  and 
character  of  the  Order,  were  drawn  out  carefully  and 
judiciously  in  the  shape  of  a  series  of  moral  axioms,  and 
divided  into  degrees,  sections,  and  clauses,  constructed 

8  Quarterly  Communication,  Dec.  1819. 


OF    GLORY.  61 

with  an  equal  regard  to  brevity  and  perspicuity,  and 
accompanied  by  a  strict  injunction  that  every  brother  shall 
be  perfectly  acquainted  with  each  before  he  be  admitted  to  a 
superior  degree,  it  appears  highly  probable  that  the  most 
beneficial  results  would  be  produced.  It  may,  indeed, 
be  imagined,  that  under  such  a  regimen  many  brethren 
would  not  advance  beyond  the  first  degree.  I  am  of  a 
different  opinion.  The  test  might  discourage  indolent 
and  careless  candidates  ;  but  it  would  invite  and  augment 
the  initiations  of  men  of  higher  character.  The  facilities 
afforded  by  our  present  qualifications,  fill  our  ranks  with 
brotherhood  who  do  us  little  credit;  and  the  society 
would  be  really  benefited  by  their  absence.  A  lodge 
consisting  of  a  dozen  scientific  members,  would  be  more 
respectable,  more  useful,  and  more  popular,  than  if  it 
were  filled  with  an  uncounted  number  of  sots,  or  even 
with  dull  prosaic  brothers  wrho  are  indifferent  to  the 
poetry  and  philosophy  of  the  Order. 

I  should  certainly  anticipate  no  diminution  of  numbers 
under  such  a  course  of  strict  and  wholesome  discipline. 
The  only  perceptible  effect  would  be,  to  improve  the 
character  of  the  brethren,  by  creating  a  spirit  of  enquiry 
and  discrimination,  which  would  tend  to  make  it  their 
sole  aim,  as  masons,  to  increase  their  knowledge,  purify 
their  minds,  and  prepare  themselves,  by  the  morality  of 
science,  for  greater  perfection  in  another  and  a  better  state 
of  existence.  In  our  lodges,  some  brethren  are  always 
unfortunately  to  be  found,  with  whom  refreshment  is  the 
great  attraction  and  the  primary  stimulus  to  their  attend- 
ance at  our  stated  meetings  ;  but  on  the  improved  prin- 
ciple which  I  would  recommend,  refreshment,  although 
by  no  means  to  be  dispensed  with,  would  constitute  a 
secondary  motive,  while  it  contributed  to  give  a  zest  to 
the  theoretical  discussions  and  practical  enjoyment  which 
result  from  the  social  intercourse  of  congenial  minds. 

The  only  difficulty  which  appears  to  attend  the  above 
plan,  would  be  in  the  construction  and  arrangement 
of  a  digest  that  should  meet  the  rquirements  of  every 
section  of  the  Craft ;  because  in  a  matter  of  such  im- 
portance, the  concurrence  of  every  Grand  Lodge  in  the 
universe  should  be  obtained,  that  a  perfect  uniformity 
in  work  might  prevail. 

Every  institution,  to  be  perfect,  should  be  consistent 


62  THE    SYMBOL 

with  itself.  And  hence  the  insufficiency  of  the  present 
lectures  may  be  questioned.  It  is  therefore  desirable 
that  the  attention  of  the  fraternity  should  be  fairly 
awakened  to  the  subject,  that  they  may  take  the  pre- 
mises into  their  most  serious  consideration,  and  endeavour 
to  place  Freemasonry  on  so  substantial  a  basis,  as  to  con- 
stitute the  unmixed  pride  of  its  friends  and  defenders ; 
and  defy  the  malice  of -its  traducers  and  foes,  if  any  such 
are  still  to  be  found  amongst  those  who  are  indifferent 
to  its  progress. 

It  appears  to  me  that  all  difficulty  would  vanish,  and 
a  satisfactory  arrangement  of  the  various  matters  at  issue 
might  be  obtained,  if  the  Grand  Lodge  were  to  appoint 
a  Committee  composed  of  brethren  resident  in  London, 
augmented  by  delegates  appointed  from  the  Provinces, 
to  enquire  into  all  the  varieties  in  the  different  systems 
of  lecturing  throughout  the  masonic  world,  and  report 
upon  them  seriatim.  And  with  respect  to  the  Land- 
marks— as  very  few  points  of  difference  were  included  in 
the  original  system,  it  would  remain  an  open  question 
whether,  by  an  attempt  to  reconcile  every  variety  of 
subsequent  introduction,  the  real  Landmarks  of  the 
Order  would  be  at  all  invaded.  I  shall  decline  pro- 
nouncing any  positive  opinion  on  this  point,  but  leave  it 
entirely  to  the  judgment  of  others. 

But  should  the  adoption  of  any  such  measure  be 
deemed  expedient,  the  Grand  Lodge  would  not  be  ex- 
pected to  pledge  itself  to  the  absolute  sanction  of  an 
incipient  Report  of  the  Committee,  which  could  scarcely 
be  free  from  errors.  It  would  be  competent  to  receive 
the  Report ;  but  I  should  doubt,  in  a  matter  of  such 
vital  importance,  whether  that  section  of  it  which  usu- 
ally meets  in  Freemasons'  Hall,  consisting  chiefly  of 
the  Masters  and  Wardens  of  the  Metropolitan  Lodges, 
would  be  willing  to  decide  the  question  without  a  formal 
appeal  to  such  members  of  the  Grand  Lodge  as  reside  in 
the  country,  comprising  a  great  majority  of  its  body. 

At  this  stage  of  the  proceedings  the  Report  would  be 
naturally  transmitted  to  the  G.  M.  of  each  Province,  for 
the  consideration  of  local  committees  consisting  of  the 
Masters  and  Wardens  of  the  Lodges,  with  the  P.  G.  M. 
at  their  head,  and  any  other  scientific  brethren  out  of 
office,  whom  they  might  think  proper  to  associate  with 


OF    GLORY.  63 

them.  The  Reports  from  each  of  these  minor  bodies, 
being  transmitted  to  the  Grand  Lodge,  should  be  sub- 
jected to  anew  committee  for  collation  and  revision,  and 
embodied  in  a  general  statement  of  the  entire  results.  A 
Draft  of  this  being  forwarded  to  all  the  Provincial  com- 
mittees for  their  approval,  should  be  finally  submitted  to 
the  Grand  Lodge,  who  would  then,  after  other  prelimina- 
ries had  been  arranged,  be  in  a  condition  to  pass  a  decisive 
Resolution  on  the  subject.  Communications  should  be 
forwarded  to  the  Grand  Lodges  of  Scotland,  Ireland, 
America,  the  Continent  of  Europe,  and  all  other  places 
where  they  exist,  accompanied  by  a  detail  of  the  steps 
which  had  been  taken  for  the  purification  of  the  Order ; 
recommending  the  alterations  to  their  notice,  and  solicit- 
ing their  concurrence.  And  as  there  appears  to  be  an 
universal  desire  throughout  the  whole  masonic  world  for 
some  uniform  system  of  working,  an  opposition  to  the 
measure  is  scarcely  to  be  contemplated.  Effectually  to 
prevent  such  a  result,  however,  it  might  be  advisable  to 
communicate  with  the  foreign  Grand  Lodges  during  the 
progress  of  the  proceedings,  soliciting  their  fraternal 
suggestions ;  and  a  Draft  of  the  final  Resolution  ought 
also  to  be  submitted  to  each  of  them  for  approval,  before 
it  passed  into  a  law  which  should  be  for  ever  binding  on 
the  whole  fraternity  in  every  part  of  the  globe,  under 
the  jurisdiction  of  the  Grand  Lodge  of  England,  as  it 
would  be  the  concurrent  production  of  the  united  wis- 
dom and  research  of  all  classes  interested  in  the  triumph- 
ant progress  of  the  Order. 

Under  some  well  organized  plan  of  this  nature,  I  am 
sanguine  enough  to  entertain  a  certain  anticipation  of 
such  results  as  would  be  generally  satisfactory;  and 
enable  Freemasonry  to  produce  a  visible  and  genial  effect 
on  the  taste,  literature,  and  morals  of  the  age. 

A  regular  and  authentic  Text  Book  being  thus  pro- 
vided to  preserve  the  uniformity  of  the  Order  throughout 
the  universe,  every  Master  of  a  Lodge  should  be  directed, 
either  by  himself  or  some  other  well  informed  brother  of 
his  appointment,  to  select  a  passage  from  this  genuine 
fountain  of  truth,  and  deliver  an  original  Lecture  each 
Lodge  night  for  the  edification  of  the  brethren ;  after 
which  a  viva  voce  examination  should  take  place;  or, 
which  would  in  some  instances  be  better,  a  general  con- 


64  THE    SYMBOL 

versation  on  the  subject  which  had  been  thus  selected. 
Such  temperate  discussions  would  excite  interest  and 
attention ;  and  the  energies  of  individual  brethren  being 
thus  brought  out,  much  useful  information  would  be 
elicited ;  and  a  permanent  impression  would  be  made  on 
the  minds  of  the  Junior  brethren,  which  would  tend  to 
cement  a  love  of  the  institution;  produce  a  regular 
attendance  of  the  members;  and  be  every  way  advan- 
tageous to  society  at  large. 

The  times  in  which  we  live  are  peculiarly  characterized 
by  a  deep  research  into  the  causes  of  things,  and  bold 
speculations  for  the  improvement  of  science ;  and  while 
electricity  and  chymistry,  steam  and  gas,  and  machinery 
of  every  kind,  are  earnestly  engaged  in  a  contention  for 
superiority,  Freemasonry  must  not  pause  upon  the 
threshold ; — while  the  world  moves  on  in  an  uninter- 
rupted course  of  improvements,  Freemasonry  must  not 
stand  still ;  for  if  she  hesitates  ever  so  little — time  will 
pass,  and  she  will  be  distanced  in  the  race. 

I  have  thrown  together  these  few  preliminary  obser- 
vations, for  the  purpose  of  showing  that  a  taste  for  the 
poetry  of  Freemasonry  is  necessary,  to  enable  even  an 
initiated  brother  to  extract  the  honey  from  the  comb, 
and  to  imbibe  the  sweets  which  the  system  so  abundantly 
furnishes.  If  such  a  feeling  were  universal  amongst  the 
Craft ; — nay,  if  a  few  talented  brethren  even,  in  every 
private  lodge,  were  in  a  position  to  devote  a  small  por- 
tion of  their  time  to  its  cultivation,  the  most  beneficial 
results  would  soon  be  displayed,  in  the  increasing  influ- 
ence of  the  Order,  and  its  popularity  amongst  all  ranks 
and  descriptions  of  men. 


OF    GLORY. 


65 


LECTUKE  II. 


Dtbiroforq 


TO 


BRO.  E.  G.  PAPELL,  ESQ.,  J.  G.  W.  &  W.  M. 

THOMAS  MORRIS,  S.  W. 

CHARLES  F.  BROWNE,  J.  W. 


WILLIAM  CLARKE, 
HENRY  RENNET, 
WM.  BOYD, 
JOHN  MELTON, 
WM.  GEO.  TURNER, 
JAS.  G.  LAWRENCE, 
J.  ARNOLD  HICKEN, 


P.M., 

TREA.  &  P.  M. 
SEC. 
S.  D. 
J.  D. 

>  STEWARDS, 


Of  the  Lodge  Social  Friendship,  No.  326, 
Fort  George,  Madras. 


W.  SIR  AND  DEAR  BRETHREN, 

I  embrace  this  public  opportunity  of  assuring  you  how 
highly  I  am  gratified  by  the  distinction  you  have  con- 
ferred upon  me  in  electing  me  an  honorary  member  of 
your  Lodge  with  the  rank  of  a  Past  Master,  because  it  is 
an  unequivocal  testimony  that  you  appreciate  at  some 
little  value  the  services  I  have  humbly  endeavoured  to 
render  to  the  greatest  of  all  human  institutions ;  although 


66  THE    SYMBOL 

I  am  afraid  it  is  more  in  accordance  with  your  kind- 
ness and  partiality,  than  the  intrinsic  value  of  the  pub- 
lications to  which  you  have,  in  such  flattering  language 
referred. 

I  am,  indeed,  enthusiastically  attached  to  an  Order 
which,  in  my  humble  opinion,  has  been  the  means  of 
conferring  many  essential  benefits  on  mankind ;  not  only 
by  the  munificence  of  its  members,  and  the  extensive 
usefulness  of  its  numerous  charities,  but  by  the  infusion 
into  general  society  of  that  refined  morality  wThich  is 
taught  in  the  lodge,  and,  like  the  genial  rays  of  the  Sun 
in  nourishing  the  productions  of  nature,  has  contributed, 
in  no  slight  degree,  to  that  high  toned  principle,  and 
correct  mode  of  thinking  and  acting  which  distinguish 
the  fortunate  times  in  which  we  live. 

But  Freemasonry  has  a  still  higher  boast,  which  not 
only  constitutes  the  pride  of  its  members,  but  also  claims 
the  serious  consideration  of  those  who  have  not  had  the 
advantage  of  initiation  into  its  mysteries.  It  forms  a  step 
on  the  road  to  heaven.  For,  in  addition  to  the  means  and 
opportunities  of  acquiring  a  knowledge  of  the  faith  and 
practice  of  our  holy  religion,  which  the  Free  and  Ac- 
cepted mason  possesses  in  common  with  the  uninitiated, 
he  has  also  the  advantage  of  masonic  instruction,  which 
the  latter  do  not  possess.  In  the  lodge,  virtue  is  arrayed 
in  her  brightest  form  ;  the  practice  of  Christian  morality 
is  strongly  recommended  and  enforced ;  and  the  attentive 
mason  is  taught,  by  a  series  of  interesting  disquisitions, 
that  if  he  devotes  himself  to  the  observance  of  the  Car- 
dinal Virtues,  and  is  guided  by  the  sacred  principles  of 
Honour  and  Mercy ; — if  he  ascends  the  staves  or  rounds 
of  the  theological  Ladder,  by  the  practice  of  Faith, 
Hope,  and  Charity,  he  will  attain  to  a  residence  in  the 
mansions  which  have  been  prepared  for  him  by  the  Most 
High,  to  whom  be  glory  for  ever  and  ever. 

It  is  on  such  considerations  as  these  that  my  attach- 
ment to  Freemasonry  has  been  founded.  I  have  adhered 
to  its  principles  and  proclaimed  its  excellence,  amidst 
evil  report  and  good  report,  for  a  long  series  of  years ; 
and  I  trust  that  the  opinion  I  have  formed  of  its  moral 
superiority  is  substantially  correct,  and  will  remain  unim- 
paired till  T  Gr  A  0  T  U  shall,  in  his  own  good  time, 
translate  me  to  another  and  a  better  world. 


OF    GLORY.  67 

With  fraternal  greetings  and  remembrances,  I  beg 
leave  respectfully  to  offer  the  following  Lecture  on  the 
Poetry  and  Philosophy  of  Masonry, 

And  to  subscribe  myself, 

Worshipful  Sir, 
And  respected  Brethren, 

Your  obliged, 
And  humble  Servant, 
GEO.  OLIVER,  D.D., 
Hon.  Member  of  the  Lodge  Social  Friendship,  Madras. 


SCOPWICK  VICARAGE, 
1,  1849. 


68  THE    SYMBOL 


On  the  Poetry  and  Philosophy  of  Freemasonry. 

**  Ob,  Love  fraternal !  principle  divine ! 
One  touch  of  thee  makes  erring  nature  shine 
With  the  pure  radiance  of  angelic  grace 
Thatting'd  with  glory  Adam's  undimm'd  face ; 
Bids  strife  depart  to  reign  with  fools  and  slaves, 
Whose  creeds  are  narrow  as  their  joys  and  graves ' 
By  thy  bless'd  power  behold  one  common  band 
More  wonders  working  than  a  fairy's  wand. 
Columbia,  Albion,  Caledonia,  Gaul, 
Erin,  and  Cambria  bid  their  banners  full ; 
All  lands  wherein  thy  influence  is  felt 
Into  one  universal  nation  melt." 
FROM  THE  ADDRESS  AT  THE  12TH  ANNIVERSARY  FESTIVAL  IN 

AID  OF  THE  ASYLUM  FOR  AGED  FREEMASONS. 

IT  is  an  universal  complaint,  and  tends  to  the  deterio- 
ration of  Freemasonry  in  public  opinion,  that  amongst 
the  numerous  initiations  which  take  place  annually,  so 
few  should  be  prolific  in  bringing  forth  the  genuine  fruits 
of  the  Order.  The  world  view  the  naked  fact  with 
astonishment,  and  judge  unfavourably  of  the  institution 
from  the  dearth  of  eminent  characters  by  which  it  is 
distinguished  and  ennobled.  There  are  not  wanting 
amongst  the  candidates  for  admission,  men  of  great  talent 
and  high  standing  in  society,  and  it  is  very  naturally 
asked,  how  it  happens  that  their  position  in  masonry  so 
seldom  adds  to  the  laurels  that  adorn  their  brows  ? 

The  question  is  easy  of  solution.  It  is  because  they 
have  other  objects  of  pursuit  which  more  urgently 
demand  their  attention ; — or  that  they  do  not  feel  suf- 
ficient interest  in  the  subject  to  enable  them  to  follow  up 
the  necessary  investigations  wrhich  may  make  them  per- 
fect in  the  art; — or  that  they  are  not  thrown  into  a 
masonic  society  of  sufficient  calibre  to  keep  their  interest 


OF    GLORY.  69 

alive.  In  a  word,  it  is  because  (no  matter  how  it  may 
have  arisen)  they  are  not  fully  imbued  with  the  poetry 
and  philosophy  of  the  Order,  but  prefer  the  dull  prosaic 
workings  of  common  life,  or  entertain  mistaken  views 
of  its  nature  and  design. 

Those  extremely  talented  and  useful  writers,  the 
Brothers  Chambers,  speaking  on  the  subject  of  poetry, 
say,  "poetry  may  be  defined  to  be  the  truth  inspired  bj 
feeling,  and  breathed  into  forms  of  beauty  or  sublimity. 
This  definition  seems  to  express  the  essential  character- 
istics of  poetry,  in  all  its  manifestations ;  whether  the 
inspired  thought  be  developed  in  painting,  in  sculpture, 
in  architecture,  (Freemasonry),  in  music,  in  language,  or 
in  action ;  they  all  range  themselves  under  the  same  for- 
mula ;  for  they  are  but  various  modes  of  expressing  the 
same  divine  principle."  And  again :  "  to  be  a  poet,  a  man 
must  not  rest  contented  with  conventionalities  and  out- 
ward shows;  with  mere  arbitrary  distinctions  of  right 
and  wrong,  however  specious  they  may  appear.  He  must 
have  that  directness  and  clearness  of  vision  which  can  at 
once  discriminate  between  the  essential  and  the  accident- 
al; between  that  which  exists  in  the  very  nature  of 
things,  and  that  which  is  merely  of  artificial  growth.  An 
intellectual  discrimination,  however,  is  not  all  that  is 
required.  A  man  may  be  very  acute  in  detecting  falla- 
cies, and  even  in  discerning  truth,  and  yet  have  but  a 
small  claim  to  the  character  of  a  poet.  To  be  a  poet,  he 
must  not  only  see  beneath  the  surface  of  things,  but  he 
must  feel  as  deeply  as  he  sees;  he  must  not  only  see  that 
a  thing  is  true,  but  he  must  also  feel  that  it  is  true ;  else 
whatever  it  may  be  in  itself,  or  to  others,  it  can  be  no 
poetry  to  him.  Let  a  man  possess  these  two  requisites, 
and  if  he  is  but  true  to  himself,  if  he  will  but  give  scope 
to  his  own  nature,  and  not  fritter  away  his  life  and  tal- 
ents by  striving  to  cramp  them  into  some  artificial  mould 
prescribed  by  custom,  he  will  be  a  poet  in  the  truest 
sense ;  if  he  does  not  write  poetry,  he  yet  cannot  fail  in 
that  which  is  often  better,  for  his  life  will  be  a  real  poem, 
doubtless  sadly  chequered  in  its  course,  but  ever  eloquent 
in  its  significance ;  ever  earnestly  striving  after  the  real 
and  innumerable." 1 

1  Journal,  vol.  v.  N.S.  p.  210. 


70  THE    SYMBOL 

It  is  for  want  of  being  thus  deeply  versed  in  the  poetry 
of  Freemasonry,  that  so  many,  even  of  the  fraternity 
themselves,  differ  in  their  estimate  of  it.  But  they  draw 
their  opinions  from  their  own  private  feelings  and  pro- 
pensities rather  than  from  any  inherent  property  of  the 
Order.  While  the  bon  vivant  considers  it  to  be  a  society 
established  for  the  purpose  of  social  convivialities,  and 
the  man  of  the  world  throws  it  aside  as  frivolous  and 
useless,  the  more  studious  differ  in  opinion  whether  it  be 
Christian  or  Jewish,  moral  or  religious,  astronomical  or 
astrological.  And  all  this  confusion  arises  from  a  confined 
view  of  its  nature  and  properties,  which  limits  them  to 
one  particular  point  or  phasis  of  the  Order,  while,  in 
fact,  Freemasonry  is  cosmopolitical,  and  embraces  the 
whole  region  of  poetry  and  philosophy,  science  and 
morals.  Prejudice,  in  all  its  fantastic  shapes,  is  arrayed 
against  us ;  which,  as  is  well  observed  by  Mrs.  S.  Hall, 
in  one  of  her  useful  moral  tales,  is  the  more  dangerous, 
because  it  has  the  unfortunate  ability  of  accommodating 
itself  to  all  the  possible  varieties  of  the  human  mind. 
Like  the  spider,  it  makes  everywhere  a  home.  Some  of 
our  glorious  old  fellows — South,  or  Taylor,  or  Fuller,  or 
Bishop  Hall — has  it  somewhere,  that  let  the  mind  be  as 
naked  as  the  walls  of  an  empty  and  forsaken  tenement, 
gloomy  as  a  dungeon,  or  ornamented  with  richest  abili- 
ties of  thinking ;  let  it  be  hot,  cold,  dark,  or  light,  lonely 
or  inhabited — still  prejudice,  if  undisturbed,  will  fill 
it  with  cobwebs,  and  live,  like  the  spider,  where  there 
seemed  nothing  to  live  upon. 

While  these  shades  of  difference  agitate  the  members 
of  the  society,  we  are  no  longer  surprised  that  the  unini- 
tiated should  wander  so  much  out  of  their  way  to  satisfy 
their  curiosity  as  to  the  real  design  of  the  Order.  What  is 
masonry?  This  is  the  great  and  important  question 
which  has  puzzled  the  heads  of  all  the  uninitiated  from 
the  day  of  its  first  establishment  to  our  own  most  curious 
times. 

What  is  masonry?  I  could  give  fifty  definitions  of  it 
if  I  choose  to  be  communicative ;  but  I  should  consider 
myself  "courteous  overmuch"  were  I  to  furnish  the 
cowan  with  too  great  a  portion  of  information  at  once, 
lie  would  be  gorged  into  a  plethoric  habit  of  mind,  which 
would  set  him  a  cackling  like  a  young  pullet  after  she 


OF    GLORY.  71 

has  laid  her  first  egg,  and  hops  round  the  farm  yard  in  an 
ecstacy  of  joy  to  tell  her  companions  what  a  feat  she  has 
done.  I  shall  give  him  only  this  one  definition  at  pre- 
sent, and  he  may  muse  and  meditate  upon  it  at  his  leisure. 
Freemasonry  is  a  triangle  upon  a  triangle,  placed  in  the 
centre  towards  the  rising  of  the  sun;  chequered  with 
the  opus  grecanicum,  circumscribed  with  scroll  work, 
permeating  through  the  Sephiroth,  and  graduating  to  a 
perfect  heptad. 

There !  Let  the  cowan  digest  that,  and  I  will  then 
impart  some  further  instruction  to  edify  his  mind.  He 
may  think  these  are  terms  of  diablerie  and  ghost  raising. 
But  I  assure  him  they  are  not.  It  is  true,  an  ancient 
objection  against  the  Order  was  that  the  Freemasons,  in 
their  lodges,  "raise  the  devil  in  a  circle,  and  when  they 
have  done  with  him,  they  lay  him  again  with  a  noise  or 
a  hush,  as  they  please."  Others  diverted  themselves 
with  the  story  of  an  old  woman  between  the  rounds  of  a 
Ladder;  or  with  the  cook's  red-hot  iron  or  Salamander 
for  making  the  indelible  character  on  the  new  made 
mason,  in  order  to  give  him  the  faculty  of  taciturnity.2 
I  once  initiated  a  Welch  Rector,  who  was  full  of  the 
Horatian  urbanity  as  he  could  hold.  Alas,  he  is  gone  to 
the  world  of  spirits,  and  a  better  man  does  not  occupy 
his  place.  He  told  me  before  he  was  made,  in  his  oft-hand 
way,  that  being  desirous  of  a  private  interview  with  his 
Satanic  majesty,  he  sought  initiation  as  the  most  proba- 
ble method  of  attaining  his  point ;  for  he  understood  that 
he  was  generally  found  in  propria  persona  at  our  meet- 
ings, and  amused  the  brethren  by  beating  a  tattoo  on  the 
board  with  his  hoofs ! ! !  Many  a  laugh  have  we  had 
together  after  his  admission,  when  he  knew  what  the  true 
tendency  of  masonry  was,  and  the  real  causes  of  any 
extraordinary  sounds  which  might  be  easily  miscon- 
strued. 

These,  then,  constitute  some  of  the  absurd  conjectures 
of  those  unquiet  spirits  who  are  ever  restless  in  their 
search  after  facts  which  constantly  elude  their  grasp; 
and  they  are  as  far  from  enlightenment  on  the  abstruse 
principles  of  the  Order  as  were  their  forefathers,  the 
cowans  of  the  eighteenth  century,  whose  pretended  reve- 

2  Anderson,  Const.  Ed.  1733,  p.  227. 


THE    SYMBOL 

lations  were  fated,  each  in  its  turn  to  disbelief  and 
rejection  from  all  right-minded  men.  One  half  the  time 
and  talent  which  they  bestow  upon  the  acquisition  of 
illegal  knowledge,  where  their  toil  cannot  fail  to  be 
fruitless,  would,  if  they  had  received  initiation,  like  my 
friend  the  rector,  and  their  enquiries  had  been  directed 
into  a  legitimate  channel,  have  converted  them  into  good 
and  worthy  brothers,  and  given  them  an  insight  into  the 
poetry  and  philosophy  of  masonry.  This  would  have 
secured  a  permanent  satisfaction  to  their  own  mind,  and 
conferred  upon  them  the  approbation  of  the  fraternity. 

Blanchard  Powers,  an  aged  transatlantic  brother,  in 
his  Prize  Essay  on  masonry,  thus  describes  the  benefits 
which  it  confers  on  society.  "  So  sublime  arid  heavenly 
is  the  royal  art,  that  it  solves  all  difficulties.  It  kindles 
a  flame  of  love  in  the  breasts  of  those  who  are  at  the 
greatest  distance  from  each  other,  in  consequence  of 
their  political  and  religious  tenets.  It  moderates  and 
subdues  the  spirit  of  the  fulminating  priest ;  his  heart  is 
melted  into  tender  affection  towards  a  brother  mason ; 
he  presents  him  the  friendly  hand,  and  cordially  receives 
him  into  his  bosom,  and  addresses  him  by  the  endearing 
appellation  of  a  Brother.  Masonry  lays  men  under  the 
most  solemn  obligation  to  support  the  government  by 
which  they  are  protected,  and  never  to  encourage  dis- 
loyalty or  rebellion.  A  mason  will  risk  his  life  for  his 
brother  in  the  hour  of  danger,  though  he  may  be  his 
enemy  in  the  midst  of  battle." 

An  intelligible  view  of  the  poetry  and  philosophy  of 
Freemasonry  may  be  gathered  from  the  lodge  Lectures 
themselves  ;  which  describe  it  as  "  a  peculiar  system  of 
morality,  veiled  in  allegory  and  illustrated  by  symbols." 
In  the  old  Lectures  this  description  is  explained  in  every 
section.  The  floor  of  the  Lodge  symbolically  teaches 
that  as  the  steps  of  man  tread  in  the  devious  and  uncer- 
tain paths  of  life,  and  his  days  are  chequered  by  prosperity 
and  adversity,  so  is  his  passage  through  this  short  and 
precarious  stage  of  existence.  Sometimes  his  journey  is 
enlightened  by  success;  at  others  it  is  obstructed  by 
a  multitude  of  evils.  For  this  reason  the  floor  of  the 
lodge  is  covered  with  Mosaic  work,  to  remind  us  of  the 
precariousness  of  our  situation  here  ;  to-day  prosperity 
may  crown  our  labours ;  to-morrow  we  may  totter  on  the 


OF    GLORY.  73 

uneven  paths  of  weakness,  temptation,  and  adversity. 
Then  while  such  emblems  are  continually  before  our 
eyes,  we  are  morally  taught  to  boast  of  nothing,  but  to 
walk  uprightly  and  with  humility  before  T  Gr  A  O  T  U  ; 
considering  that  there  is  no  station  on  which  pride  can 
be  stably  founded.  All  men  have  birth,  but  some  are 
born  to  more  elevated  stations  of  life  than  others ;  yet, 
when  in  the  grave,  all  are  on  the  level,  death  destroying 
all  distinctions.  As  Free  and  Accepted  Masons  then,  we 
ought  ever  to  act  according  to  the  dictates  of  reason  and 
religion,  by  cultivating  harmony,  maintaining  charity, 
and  living  in  unity  and  brotherly  love. 

In  an  Icelandic  poem  quoted  by  Mallet,  we  find  the 
following  curious  picture  of  the  chequered  scenes  of  hu- 
man life ;  which,  though  written  at  an  unknown  distance 
of  time,  and  for  the  use  of  a  barbarous  people,  bears  a 
striking  resemblance  to  the  peculiar  doctrine  of  Free- 
masonry on  ttie  same  subject. 

Tha  eymdir  strida,  &c. 
When  grief  oppresses  the  mournful  mind, 
And  misery's  scourges  the  pale  cheeks  furrow, 

And  back  the  world  on  thee  wends  unkind, 
And  wanton  joyaimce  derides  thy  sorrow ; 
Think,  all  is  round,  and  will  turn  anew, 
Who  laughs  to-day  may  to-morrow  rue  ; 
All's  equalized. 

Again,  the  illustration  of  the  I M  J  contains  a  direc- 
tion to  the  same  effect.  "As  the  tressel  board  is  for  the 
master  to  draw  his  designs  on,  the  better  to  enable  the 
younger  brothers  and  the  more  expert  Fellow  Crafts  to 
carry  on  the  intended  building  with  order,  regularity,  and 
success ;  so  may  the  Holy  Bible  be  justly  deemed  the 
tressel  board  of  the  Grand  Architect  of  the  Universe ; 
because  in  that  holy  book  he  hath  laid  down  such  divine 
plans,  and  moral  designs,  that  were  we  conversant  therein 
and  adherent  thereto,  it  would  bring  us  to  a  building  not 
made  with  hands,  eternal  in  the  heavens.  The  Rough 
Ashlar  is  a  stone  rough  as  when  taken  from  the  quarry, 
and  by  the  skill  and  ingenuity  of  the  workmen  being 
modelled  and  brought  into  due  form,  represents  the  mind 
of  man  in  its  infancy,  uncultivated  and  irregular  like  this 
stone,  but  by  the  kind  care  and  instruction  of  parents, 
guardians,  and  teachers,  in  endowing  it  with  a  liberal 


74  THE    SYMBOL 

education,  the  man  becomes  moralized,  and  rendered  an 
useful  member  of  society.  The  Perfect  Ashlar  is  a  stone 
of  a  true  die  square,  which  can  only  be  tried  by  the 
square  and  compasses.  It  represents  the  mind  of  man 
after  a  well  spent  life  in  acts  of  piety  and  devotion  to 
God,  and  benevolence  and  good- will  to  man,  which  can 
only  be  tried  by  the  square  of  God's  Word,  and  the  com- 
pass of  his  own  conscience." 

The  Principal  Point  and  the  Original  Signs  are  illus- 
trative of  Brotherly  Love,  Relief,  and  Truth ;  and  of 
Temperance,  Fortitude,  Prudence,  and  Justice ;  all  of 
which  are  moral  duties  emanating  from  that  sacred 
Volume  which  is  always  spread  open  upon  the  Pedestal ; 
and  are  copiously  explained  in  the  primitive  lectures  of 
masonry. 

Another  beautiful  illustration  of  the  poetry  of  the 
Order  is  found  in  its  application  of  the  virtues  of  silence 
or  secresy,  which  is  one  of  the  distinguishing  virtues  of 
the  masonic  science,  and  is  regularly  enforced  in  the 
ordinary  masonic  lectures.  Of  all  the  arts  which  masons 
profess,  the  art  of  secresy  particularly  distinguishes  them. 
Taciturnity  is  a  proof  of  wisdom,  and  is  allowed  to  be  of 
the  utmost  importance  in  the  different  transactions  of 
life.  The  best  writers  have  declared  it  to  be  an  art  of 
inestimable  value ;  and  that  it  is  agreeable  to  the  Deity 
himself,  may  be  easily  conceived,  from  the  glorious  ex- 
ample which  he  gives,  in  concealing  from  mankind  the 
secrets  of  his  Providence.  The  wisest  of  men  cannot 
penetrate  into  the  arcana  of  heaven,  nor  can  they  divine 
^o-day  what  to-morrow  may  bring  forth. 

A  certain  Key  is  also  spoken  of  in  the  Prestonian 
Lectures,  which  ought  always  to  hang  in  a  brother's 
defence  and  never  to  lie  to  his  prejudice ;  and  the 
brethren  are  advised  of  the  value  of  a  tongue  of  good 
report,  which  ought  always  to  treat  a  brother's  character 
in  his  absence  as  tenderly  as  if  he  were  present ;  and  if 
unfortunately  his  irregularities  should  be  such,  that  this 
cannot  with  propriety  be  done,  to  adopt  the  distinguish- 
ing virtues  of  the  science. 

This  system  was  solemnly  impressed  upon  the  candi- 
date in  the  mysteries  of  Egypt,  whence  originated  the 
famous  quinquennial  silence  of  Pythagoras.  The  priests 
of  Egypt  were  aware,  if  ever  any  set  of  men  were  ac  • 


OF    GLORY.  75 

quainted  with  the  maxim,  that  knowledge  is  power* 
The  higher  classes  of  the  priesthood  were  extremely 
cautious  how  they  communicated  information  to  the 
younger  and  lower  orders  of  the  hierarchy;  and  these 
again  were  not  less  reserved  in  their  intercourse  with  the 
rest  of  society.  The  numerous  and  dangerous  ordeals 
through  which  the  priests  had  to  pass,  and  the  long  term 
of  years  allotted  for  their  apprenticeship,  sufficiently 
prove  the  truth  of  the  statement  which  I  have  just  been 
making.  Every  step  by  which  the  aspirant  advanced, 
was  preceded  by  a  new  trial  of  his  patience,  and  a  new 
proof  of  his  fortitude.  Before  he  passed  into  darkness, 
and  when  again  he  returned  to  the  light,  the  object 
which  still  met  his  eyes,  was  the  image  of  the  god 
whose  finger  is  on  his  lip.  Silence  and  secresy  were  the 
first  duties  taught  to  the  aspirant.  He  might  listen,  but 
he  might  not  speak.  If  he  heard  a  voice,  it  addressed 
him  in  the  language  of  mystery.  If  he  received  informa- 
tion, it  was  conveyed  to  him  through  the  medium  of 
tropes  and  symbols.3 

In  Freemasonry  this  silence  or  secresy  is  urged  on 
the  brethren,  that  they  may  avoid  speaking  of  a  brother's 
faults ;  because  human  nature  being  imperfect,  we  are 
none  of  us  free  from  errors  of  some  kind ;  and  therefore, 
as  we  are  liable  to  censure  ourselves,  wre  should  refrain 
from  passing  sentence  upon  others,  that  they  may  be 
actuated  by  a  similar  motive,  and  avoid  all  unfavourable 
reflections  on  our  own  conduct.  It  is  an  amiable  prin- 
ciple, and  highly  beneficial  to  society;  for  what  good 
can  possibly  arise  from  a  public  exposure  of  each  other's 
foibles  or  miscarriages.  If  I  err  to-day,  and  my  brother 
charitably  passes  it  over,  shall  I  expose  the  fault  which 
he  may  commit  to-morrow?  Such  a  course  would  merit 
the  severest  reprobation.  We  have  a  rule,  which,  if 
universally  observed,  would  produce  more  peace  and 
happiness  in  the  world,  than,  I  am  afraid,  is  to  be  found 
amongst  mankind  at  present.  It  is  a  golden  maxim, 
applicable  to  all  times  and  occasions,  and  cannot  possibly 
fail  in  its  operation.  It  was  delivered  by  the  Divinity — 
taught  in  the  gospel — recognized  in  Freemasonry — and 
is  equally  beneficial  to  all  orders  and  descriptions  of 

3  Drummond.  Orig.,  vol.  ii.,  p.  207. 


76  THE    SYMBOL 

men.     These  are  the  words.     WHATSOEVER  YOU  WOULD 

THAT     MEN     SHOULD     DO    UNTO     YOU,    DO    YE    ALSO    UNTO 
THEM. 

This  may  be  illustrated  by  a  passage  from  the  "Stray 
Leaves"  of  a  Suffolk  Rector.  Speaking  of  an  old  soldier, 
whose  latter  years  were  spent  in  difficulties,  he  says : 
"  Here  was  a  man  who  unquestionably  had  spent  the 
prime  of  his  life  in  his  country's  service.  He  had  carried 
her  standard  and  had  fought  her  battles.  His  blood  had 
flowed  freely  in  her  cause.  His  adherence  to  her  inte- 
rests had  cost  him  dear.  Wounds,  which  neither  skill 
nor  time  could  heal,  disabled  him  from  exertion,  and  ren- 
dered life  a  burden.  To  acute  bodily  suffering  positive 
privation  was  added.  Who  relieved  him?  His  country? 
No.  She  left  him  to  perish  on  a  niggardly  pension. 
Who  succoured  him  ?  The  great  Duke,  whose  debt  to 
the  private  soldier  was  so  apparent  and  overwhelming  ? 
No.  Who,  then,  aided  the  wounded  and  sinking  soldier 
in  his  extremity  ?  THE  BROTHERHOOD — a  secret  band, 
if  you  will,  but  active — which  requires  no  other  recom- 
mendation, save  desert,  and  no  other  stimulus  than  sor- 
row. And  yet,  how  little  is  it  understood,  and  how  strangely 
misrepresented" 

If  a  brother,  however,  should  grievously  sin  against 
the  rules  of  the  Institution  or  Society  with  which  he  is 
identified,,  we  have  another  rule  of  conduct  which  is  wor- 
thy of  notice.  "  If  thy  brother  shall  trespass  against 
thee,  go  and  tell  him  his  fault  between  thee  and  him 
alone.  If  he  shall  hear  thee,  thou  hast  gained  thy  bro- 
ther. But  if  he  will  not  hear  thee,  then  take  with  thee 
one  or  two  more,  that  in  the  mouth  of  two  or  three  wit- 
nesses every  word  may  be  established.  And  if  he  shall 
neglect  to  hear  them,  tell  it  unto  the  assembly ;  but  if 
he  neglect  to  hear  the  assembly,  let  him  be  unto  thee  as 
an  heathen  man  and  a  publican.4  In  the  Book  of  Consti- 
tutions, (Private  Lodges,)  we  find  it  provided,  that  if  any 
brother  behave  in  such  a  way  as  to  disturb  the  harmony 
of  the  Lodge,  he  shall  be  thrice  formally  admonished  by 
the  Master ;  and  if  he  persist  in  his  irregular  conduct,  he 
shall  be  punished  according  to  the  Bye-Laws  of  that 
particular  Lodge  ;  or  the  case  may  be  reported  to  higher 

'  Matt,  xviii.,  15-17. 


OF    GLORY.  7V 

masonic  authority ;  but  no  Lodge  shall  exclude  any 
member  without  giving  him  due  notice  of  the  charge 
preferred  against  him,  and  of  the  time  appointed  for  its 
consideration.  The  proceedings  against  him  are  thus 
conducted  with  great  caution  and  secresy.  The  erring 
brother  must  be  privately  admonished  by  the  Master 
thrice.  Some  of  these  admonitions,  it  is  hoped,  may  save 
him  from  exposure.  If  the  two  first  should  unhappily 
fail  of  their  effect,  the  third  is  generally  given  in  the  pre- 
sence of  two  or  three  confidential  friends  and  brothers, 
as  witnesses  of  the  fact,  and  sometimes  before  the  Lodge ; 
and  if  this  should  also  be  disregarded,  still  mercy  pre- 
vails— he  is  furnished  with  a  further  opportunity  of 
repentance  and  amendment  of  life.  The  case  may  be 
referred  to  the  P.  G.  Lodge,  or  the  Board  of  General 
Purposes  ;  and  if  he  persist  in  his  contumacy,  he  is  pun- 
ished by  fine,  suspension,  or,  in  extreme  cases,  by  expul- 
sion. In  the  language  above  cited,  he  becomes,  in  our 
estimation,  as  an  heathen  man  and  a  publican. 

The  Constitutions  of  the  Grand  Lodge  of  Massachu- 
setts contains  the  following  very  judicious  regulation  on 
this  subject :  "  The  accusation  shall  be  made  in  writing, 
under  the  signature  of  a  Master  Mason,  and  given  in 
charge  to  the  Secretary  of  the  Lodge ;  who,  under  the 
direction  of  the  Master,  shall  serve,  or  cause  the  accused 
to  be  served  with,  an  attested  copy  of  the  charges,  four- 
teen days  at  least  previously  to  the  time  appointed  for 
their  examination,  provided  the  residence  of  the  accused 
shall  be  known,  and  shall  be  within  the  distance  of  fifty 
miles  of  the  place  where  the  Lodge  having  the  matter  in 
hand  is  located.  If  the  residence  of  the  accused  be  at  a 
greater  distance  than  fifty  miles,  then,  and  in  that  case, 
a  summons  to  appear  and  show  cause,  forwarded  to  him 
by  the  mail  or  other  conveyance,  twenty  days  at  least 
before  the  time  of  trial,  shall  be  considered  sufficient  ser- 
vice. If  his  residence  be  out  of  the  State,  and  unknown, 
the  Lodge  may  proceed  to  examine  the  charges  ex  parte  ; 
but  if  known,  a  summons  shall  be  sent  to  him  by  mail, 
or  otherwise,  sixty  days  at  least  before  the  time  appointed 
for  the  examination  ;  which  shall  be  had  in  a  Lodge  spe- 
cially notified  and  convened  for  the  purpose,  at  which 
no  visitors  shall  be  admitted,  except  as  counsel  or  wit- 
nesses. The  accused  may  select  any  brother  for  his  coun- 


78  THE    SYMBOL 

sel,  and  witnesses  shall  testify,  if  masons,  on  their  honour, 
as  such.  Hearsay  evidence  shall  be  excluded.  The  ques- 
tion— Is  the  accused  guilty  or  not  guilty  ?  shall  be  put 
to  each  member  of  the  Lodge,  by  name,  commencing 
with  the  youngest.  The  answer  shall  be  given  standing, 
and  in  a  distinct  and  audible  manner,  which  shall  be 
recorded  by  the  Secretary.  If  the  verdict  be  suspension 
or  expulsion,  an  attested  copy  of  the  proceedings  shall 
be  sent  up  at  the  ensuing  meeting  of  this  Grand  Lodge 
for  examination  and  final  action." 

Again,  the  secresy  of  Freemasons  is  an  effectual  anti- 
dote to  slander  and  defamation.  These  are  vices  of  the 
most  baleful  kind,  because  they  injure  the  credit  of  him 
who  is  the  subject  of  false  report,  without  benefiting 
the  slanderer.  Defamation  is  a  crime  of  the  blackest  dye ; 
it  is  founded  in  malice,  propagated  in  hatred,  and  becomes 
the  mischievous  author  of  suspicion,  envy,  and  all  un- 
charitableness.  Amongst  numerous  bodies  of  men,  it 
must  necessarily  happen  that  characters  will  occasionally 
be  found,  how  strictly  soever  the  institutions  of  a  society 
may  guard  against  their  introduction,  who  are  base 
enough  to  pass  unmerited  censures  on  their  brethren, 
even  at  the  risk  of  sullying  their  own  reputation ;  and 
the  usual  consequences  will  follow,  if  great  care  is  not 
taken  to  crush  this  mischievous  propensity  in  its  bud, 
and  check  the  rising  evil  before  any  fatal  results  are  ac- 
complished. 

If  not — if  through  favour,  or  fear,  or  timidity,  or  any 
other  improper  feeling  in  a  Master  of  a  Lodge,  the 
necessary  precautions  are  not  adopted — if  the  enjoined 
admonitions  be  deferred  from  time  to  time,  or  postponed 
ad  infinitum,  he  wTill  soon  find  his  Lodge  in  a  state  of 
insubordination  and  misrule,  which  will  be  highly  discre- 
ditable to  himself,  and  inflict  a  great  portion  of  evil  on 
the  community  which  he  governs. 

And  more  than  this  ;  society  will  suffer  from  the  bad 
example  thus  exhibited;  for  the  disorders  of  a  Lodge, 
like  those  of  a  city  built  upon  a  hill,  cannot  be  concealed ; 
and  the  most  disastrous  effects  may  possibly  ensue  from 
the  misconduct  of  a  member,  augmented  and  strength- 
ened by  the  discreditable  connivance  of  the  Master, 
whose  duty  it  was  to  discountenance  every  attempt  to 
violate  the  institutes  of  Masonry,  amongst  which  the 


OF    GLORY.  79 

recommendations  to  avoid  slander  occupy  a  prominent 
situation.  For  what  good  can  be  expected  to  arise  out  of 
whisperings,  backbitings,  debates,  strife,  variance,  emu- 
lations, anger,  and  evil  speaking  ?  A  high  authority  pro- 
claims that  if  any  man  seem  to  be  religious  and  bridleth 
not  his  tongue,  but  deceiveth  his  own  heart,  this  man's 
religion  is  vain. 

It  was  an  excellent  regulation  of  our  own  Grand  Lodge 
in  the  last  century,  that  when  any  brother  was  proposed 
to  join  a  Lodge,  or  any  candidate  to  be  initiated,  and  it 
should  appear  upon  casting  up  the  ballot,  that  he  was 
rejected ;  it  was  absolutely  forbidden  that  any  member 
or  visiting  brother  should  discover,  by  any  means  what- 
soever, who  those  members  were  that  opposed  his  elec- 
tion, under  the  penalty  of  such  member  being  forever 
expelled  from  the  Lodge,  and  if  a  visiting  brother,  of  his 
being  never  more  admitted  as  a  visitor,  or  allowed  to 
become  a  member;  and  immediately  after  a  negative 
passes  on  any  persons  being  proposed,  the  Master  shall 
cause  this  law  to  be  read,  that  no  brother  present  may 
plead  ignorance. 

This  law  ought  to  be  revived,  for  a  talebearer  is  un- 
worthy of  a  place  amongst  honest  men.  He  is  a  despi- 
cable character,  and  ought  to  be  avoided.  He  enters  a 
Lodge — listens  to  everything  that  is  said,  and  reports  it 
abroad  with  numerous  exaggerations,  and  generally  under 
a  pretended  seal  of  secresy — as  if  those  on  whom  he 
obtrudes  his  information  care  anything  about  his  injunc- 
tions not  to  repeat  the  calumny.  The  slander  spreads 
far  and  wide,  and,  like  a  secret  poison,  becomes  incurable 
before  the  injured  person  knows  anything  about  it.  This, 
therefore,  may  justly  be  accounted  one  of  the  most  cruel 
wounds  inflicted  by  a  tongue  of  evil  report ;  for  it  under- 
mines society,  and  frequently  robs  families  of  their  peace, 
and  innocent  persons  of  their  good  name.  It  separateth 
chief  friends ;  and,  therefore,  a  tongue  that  is  given  to 
this  wicked  practice,  may  be  properly  said  to  be  set  on 
fire  of  hell. 

For  instance,'  a  neighbour  has  acted  indiscreetly.  The 
story  is  conveyed  from  ear  to  ear.  It  is  carried  from 
house  to  house.  It  is  the  topic  of  every  circle.  The 
evil-speaker  hears  the  tale  with  rapture,  and  with  rap- 
ture relates  it.  He  enlarges  upon  the  enormity  of  the 


80  THE    SYMBOL 

crime ;  he  lashes  it  with  severity ;  he  loads  the  actor 
of  it  with  the  harshest  epithets  with  which  the  language 
is  able  to  supply  him.  Is  he  ashamed  of  his  want  of 
lenity  and  mercy  ?  Does  he  blush  before  his  conscience 
when  he  retires  into  himself,  and  looks  to  the  heap  of 
stones,  and  hard  ones,  too,  which  he  has  thrown  ?  When 
he  sinks  upon  his  pillow,  will  the  recollection  of  the 
words  that  have  gone  from  him  allow  him  to  sleep? 
His  sleep  is  as  sound  as  yours.  He  flatters  himself  that 
he  is  actuated  solely  by  a  virtuous  abhorrence  of  ini- 
quity.5 

Let  every  Master  of  a  Lodge,  therefore,  when  he  hears 
an  unfavourable  report  of  any  individual  brother,  which 
he  has  reason  to  think  false  or  exaggerated,  consider 
himself  as  an  injured  party,  and  bound  by  the  duties  of 
his  office  to  do  justice  to  a  calumniated  friend,  who  may, 
perhaps,  be  unconscious  that  his  reputation  has  been 
assailed. 

It  would  be  easy  to  proceed  much  further  in  illustra- 
tion of  the  poetry  and  philosophy  of  Freemasonry,  but  it 
will  be  unnecessary,  as  enough  has  been  already  said  to 
show  the  nature  of  its  working,  and  the  effect  which  such 
a  system  is  sure  to  produce  upon  a  great  majority  of  the 
members.  And  if  carried  into  general  practice,  cannot 
fail  to  insure  the  most  beneficial  results  to  society,  by 
the  admixture  of  even  that  small  portion  who  have 
received  the  benefit  of  masonic  instruction  ;  because  it  is 
the  sentence  of  one  wiser  than  man,  that  "  a  little  leaven 
leaveneth  the  whole  lump." 

The  superficial  mode  which  is  at  present  used  by 
many  of  our  country  brethren  of  conducting  a  lodge, 
is  totally  inefficient.  And  it  can  scarcely  be  otherwise, 
when  only  two  or  three  hours  in  every  month  are 
devoted  to  the  purposes  of  Masonry ;  and  out  of  which, 
the  routine  business  of  management — the  propositions, 
ballotting,  initiations,  passings,  raisings,  and  desultory 
motions,  occupy  so  much  time,  that  little  remains  for 
the  purpose  of  pursuing  the  studies  necessary  to  a  com- 
plete knowledge  of  the  science.  At  best,  the  Lodge 
Lectures  are  too  circumscribed  for  a  course  of  general 
instruction;  and  yet  they  are  quite  as  explanatory  as 

5  Fawcett's  Sermons  at  the  Old  Jewry,  vol.  1.,  ser.  9. 


OF    GLORY.  81 

the  nature  of  the  circumstances  will  admit ;  for  in  the 
limited  portion  of  time  which  can  be  assigned  to  their 
delivery,  it  would  require  almost  the  whole  twelve 
months  from  festival  to  festival  to  go  deliberately 
through  the  entire  lectures  of  the  three  degrees.  For 
this  reason  many  Lodges  confine  themselves  to  the  first 
three  or  four  sections  of  the  E.  A.  P.  Lecture,  and 
seldom  touch  on  the  other  two,  except  at  passings  and 
raisings  ;  some  are  content  with  a  simple  explanation  ol 
the  Floor  Cloth  or  Tracing  Board ;  while  others  seldom 
venture  beyond  the  Qualification  Questions ! 

Now  it  will  be  readily  admitted  that  Freemasonry,  as 
it  ought  to  be,  is  invested  with  higher  views  and  more 
interesting  and  useful  objects  of  contemplation.  By 
the  principle  of  association,  and  a  mutual  interchange  oi 
sentiments,  it  inculcates  brotherly  love  among  all  man- 
kind ;  it  tends  to  soften  the  harshness  of  an  exclusive 
or  sectarian  feeling  towards  those  who  differ  from  us  in 
our  views  of  religion  and  politics,  although  it  allows  ol 
no  discussions  in  either  the  one  or  the  other ;  it  suppresses 
the  attachment  to  class,  which  is  the  bane  of  all  other 
institutions ;  and  by  the  purity  of  its  sentiments,  it  harmo- 
nizes the  mind,  ameliorates  the  disposition,  and  produces 
that  genuine  feeling  of  benevolence  and  Christian  charity 
which  "  suffereth  long  and  is  kind ;  which  envieth  not, 
vaunteth  not  itself,  is  not  puffed  up,  doth  not  behave 
itself  unseemly,  seeketh  not  her  own,  is  not  easily  pro- 
voked, thinketh  no  evil,  rejoiceth  not  in  iniquity,  but 
rejoiceth  in  the  truth ;  beareth  all  things,  believeth  all 
things,  endureth  all  things."6 

The  above  principles  are  almost  exclusively  Christian, 
and  afford  ample  evidence  that  a  corroboration  of  the 
moral  precepts  of  Freemasonry  will  be  found  in  the 
Gospel  of  Christ.  A  talented  Brother,  with  whom  I 
have  had  an  extensive  correspondence  on  the  subject  of 
masonry,  writes  thus  : — "  Your  hypothesis  that  the  Lec- 
tures of  Masonry,  as  now  authorized  by  the  Grand 
Lodge,  are  intended  to  enforce  the  great  truth  of  Chris- 
tianity, is  undoubtedly  correct.  And  as  they  were 
framed  by  a  clergyman  of  the  Church  of  England,  less 
was  scarcely  to  be  expected.  But  I  contend  that  all 

6  Cor.  xiii.  4 — 7. 
4* 


82  THE    SYMBOL 

allusions  to  Christianity  are  interpolations  in  the  system, 
In  a  mere  Blue  Lodge,  which  I  maintain  to  have  been 
originally  restricted  to  working  masons,  with  very  few 
exceptions,  nothing  more  was  required  than  a  moral 
explanation  of  the  Bible,  Square,  Compasses,  Level, 
and  Plumb.  In  Scotland  the  three  first  degrees  were 
considered  to  be  confined  almost  entirely  to  science,  and 
the  correct  definition  of  masonry  is — A  science  founded  on 
Geometry,  Mathematics,  and  Astronomy.  And  accord- 
ingly the  top  of  the  Master's  Kod  of  Office  is  surmount- 
ed by  a  triangular  spear  head,  on  which  are  the  let- 
ters G.  M.  A.  The  Scotch  masons  consider  the  moral 
explanation,  if  obvious  and  simple,  to  be  proper,  but 
refer  all  deep  and  mystical  topics  to  a  superior  degree. 
In  short  they  allow  of  no  allusion  to  the  New  Testa- 
ment, nor  to  anything  in  the  Old  Testament  after  the 
book  of  Kings  arid  Chronicles,  referring  to  the  Temple 
of  Solomon ;  and  there  must  be  no  anachronism.  All 
after  the  building  of  the  Temple,  are  topics  that  cannot 
be  touched  on  until  we  arrive  at  the  Royal  Order  of  H. 
R.  D.  M. ;  and  therefore  it  is  not  en  regie  to  refer  to  the 
chief  corner  stone  till  the  appearance  of  a  Christian 
degree.  Faith,  Hope,  and  Charity  have  no  business  in 
the  lectures  of  the  Blue  degrees ;  unless,  indeed,  we  are 
to  abandon  our  claims  to  antiquity,  and  admit  that 
Freemasonry  is  a  fabrication,  invented  at  some  recent 
period  subsequently  to  the  crucifixion  of  Christ." 

It  will  be  observed,  however,  that  Christian  allusions 
abound  in  the  lectures  of  masonry  long  before  Dr.  Hem- 
ming remodelled  them  in  1814.  They  exist  copiously  in 
the  very  earliest  masonic  manuscripts  known ;  which 
Mr.  Halliwell  pronounces  to  be  a  production  of  the  14th 
century;  while  others  consider  them  to  be  coeval  with 
the  time  of  Athelstone.  Christian  references  are  also 
found  in  the  first  lectures  authorized  by  our  own  Grand 
Lodge  in  1720.  In  fact  Dr.  Hemming,  so  far  from 
introducing  into  his  formula  any  new  allusions  to  our 
most  holy  faith,  actually  expunged  some  of  those  which 
were  in  use  before  his  time. 

The  first  lectures  after  the  revival,  when  it  was 
arranged  that  "  the  privileges  of  masonry  should  no 
longer  be  restricted  to  operative  masons,  but  extend  to 
men  of  various  professions,  provided  they  were  regularly 


OF    GLORY.  83 

approved  and  initiated  into  the  Order,"  contained  many 
Christian  references,  which  were  gradually  increased 
in  every  successive  arrangement,  until  Hutchinson, 
about  the  year  1784,  interpreted  the  third  degree  as 
being  exclusively  Christian.  Now  although  I  cannot 
subscribe  to  this  view  of  the  case,  it  shows  at  least  the 
feelings  of  our  brethren  of  the  last  century  on  this  par- 
ticular subject;  and  it  is  my  deliberate  opinion,  that  if 
even  the  group  of  symbols  which  form  the  subject  of 
this  volume,  was  struck  out  of  Freemasonry,  and  it 
forms  chiefly  an  illustration  of  the  first  degree,  the  system 
would  be  so  thoroughly  impoverished  that  it  would  fail 
to  interest  the  mind  even  of  an  indifferent  enquirer ;  while 
the  more  talented  candidate  would  take  leave  of  us  on 
the  threshold,  and  consider  the  charges  of  frivolity  and 
uselessness,  which  have  be  enpreferred  by  our  enemies, 
to  be  amply  confirmed. 

That  this  can  never  happen  in  masonry  c*s  it  is  at 
present  constructed,  will  be  shown  by  the  evidence  of 
my  friend  Bro.  Tucker,  P.  G.  M.  for  Dorset ;  who,  said,  in 
his  speech  at  Weymouth,  1846 : — "  The  whole  of  our 
proceedings  stamp  the  institution  of  Freemasonry  with 
a  character,  divine  in  its  origin,  holy  in  its  purposes,  and 
conducive  to  the  best  interests  of  man.  We  will  not 
enquire  how  far  it  may  be  supposed  to  be  allied  in  form 
to  the  ancient  Druid  in  his  rites  and  mysteries,  or  in  the 
erection  of  his  temple,  nor  to  the  refined  philosophy  of 
the  early  Greek,  or  the  dark  and  mysterious  knowledge 
of  the  Egyptian  hieroglyphic ;  neither  will  we  consider 
how  far  we  are  warranted  in  applying  the  use  of  fa- 
miliar masonic  terms  to  the  ancient  patriarchs  to  whom 
came  the  divine  message  to  man  in  all  the  power  and 
terrific  grandeur  of  heavenly  majesty,  as  well  as  in  the 
sweetness  of  divine  love,  in  the  still  small  voice  of  mer- 
cy; but  we  will  take  it  on  its  own  merits,  as  founded 
on  the  Word  of  God,  as  the  guide  of  our  days,  and  set- 
ting before  us  the  hope  of  eternal  life ; — an  institution 
equally  apart  from  bigotry  and  fanaticism,  teaching 
us  to  walk  in  the  good  old  paths  of  our  forefathers; 
to  do  justly,  to  love  mercy,  and  to  walk  humbly  with 
God,  being  also  heir  with  them  of  the  same  promises, 
and  endeavouring  to  draw  all  mankind  of  every  clime, 
colour,  and  religion,  within  the  circle,  to  that  point  from 
which  a  master  mason  cannot  materially  err." 


84  THE    SYMBOL 


LECTURE  III. 


(Bptatlt 


TO 


BRO.  R.  GRAVES,  W.  M. 

E.  D.  SMITH,  S.  W. 

R.  COSTA,  J.  W. 

W.  L.  WRIGHT,  P.  M.  &  TREA. 

G.  CHANCE,  SEC. 

M.  COSTA,  S.  D. 

W.  L.  W.  APLIN,  J.  D. 

L.  CAMPANILE,  STEWARD. 

R.  SPENCER,  P.  M.  &  M.  C. 

Z.  WATKINS, 

J.  N.  BAINBRIDGE, 

S.  BRIZZI,  ^>PAST  MASTERS, 

E.  MULLINS, 

J.  WHITMORE, 

Of  the  Bank  of  England  Lodge,  No.  329,  London. 


MY  DEAR  BRETHREN, 

I  have  much  pleasure  in  dedicating  to  you  the  follow- 
ing observations  on  the  Lectures  on  Masonry,  as  they 
were  arranged  at  the  Union  in  1813,  and  directed  to  be 
used  in  all  the  private  lodges  under  the  Grand  Lodge  of 
England  ;  and  am  right  glad  that  a  public  opportunity 
has  occurred  of  acknowledging  the  kindness  which  you 
have  extended  to  me  on  several  occasions,  and  of 
expressing  the  gratification  I  have  ever  felt  in  being 
associated,  as  an  honorary  member  of  the  lodge,  with  sc 
many  eminent  men,  whose  zeal  and  services  in  the  cause 
of  masonry  have  justly  excited  the  approbation  of 


OF    GLORY.  85 

fraternity,  and  placed  them  high  in  the  estimation  of  the 
wise  and  good. 

It  will  be  needless  to  repeat  my  opinion  of  the  Order 
which  we  venerate  and  profess.  It  is  well  known  that 
I  have  bestowed  much  attention  on  the  subject  both  as 
a  theoretical  and  a  practical  science,  and  the  results  of 
my  enquiries  are  before  you. 

The  benefits  arising  from  a  competent  knowledge  of 
the  poetry  and  philosophy  of  Freemasonry  are  open  to 
every  studious  person,  and  may  be  easily  attained  by  a 
proper  exercise  of  the  mental  faculties.  It  is  by  care 
and  industry  that  every  earthly  good  is  secured.  The 
Freemason,  therefore,  who  expects  to  reap  any  intellec- 
tual advantages  from  the  Order,  must  study  its  principles 
with  diligence  and  assiduity,  as  you  have  done,  else  he 
will  fail  in  the  attempt. 

A  true  knowledge  of  the  science  will  not  be  acquired 
by  indolence  and  apathy,  nor  by  a  mere  acquisition  of 
its  signs,  and  tokens,  and  technicalities.  These  are  but 
the  keys  to  our  treasure.  The  cabinet  must  be  opened, 
and  its  contents  examined  carefully,  and  with  an  ardent 
desire  to  profit  by  the  materials  which  are  deposited  there. 

If  a  brother  be  desirous  of  becoming  useful  to  the 
science  of  Freemasonry,  he  will  not  be  content  with 
a  mere  superficial  knowledge  of  the  externals,  but  will 
examine  its  esoteric  secrets  with  the  feelings  of  an 
enthusiast ;  and  by  bringing  forth  its  latent  virtues  into 
view,  will  himself  reap  a  full  share  of  the  blessings 
which  it  is  so  well  calculated  to  confer  on  society  at  large. 

It  is  by  the  practice  of  such  a  judicious  course  of 
study  that  the  brethren  of  329  have  distinguished  them- 
selves ;  and  the  acknowledgment  of  such  a  belief  will 
not  be  thought  presumptuous  or  inappropriate,  when 
avowed  by  one  who  has  the  greatest  pleasure  in  thus 
subscribing  himself, 

My  dear  Brethren, 

Your  obliged  and  faithful 

Servant  and  Brother, 
GEO.  OLIVER,  D.  D., 
Hon.  Member  of  the  Lodge. 

SCOPWICK  VICARAGE, 
August  1,  1849. 


86  THE    SYMBOL 


Kulm  Up  (Styirb. 


A.  few  observations  on  the  Lodge  Lectures,  with  the  means  oj 
acquiring  a  knowledge  of  them. 

"Bro.  Lane  said  he  had  derived  much  pleasure  and  instruction 
from  that  source  of  knowledge  which  is  contained  in  published  works 
on  Masonry.  Those  who  know  anything  of  the  Continent,  know 
that  large  collections  of  books  exist  in  masonic  societies  there,  and, 
that  many  valuable  works  were  in  this  country,  which  the  library,  if 
established,  might  some  day  hope  to  possess.  He  had  collected 
several  rare  and  costly  works  on  Masonry,  valuable,  even  in  the  places 
where  they  were  published  and  best  known,  for  their  scarcity ;  these 
he  intended  to  present  if  the  library  were  established,  and  carried 
on  under  regulations  that  were  satisfactory  to  him." — Debate  in 
Grand  Lodge  on  the  formation  of  a  Library  and  Museum. 

THE  Lectures  of  Freemasonry  teach — and  if  they 
taught  nothing  else,  their  value  would  be  incalculable — 
that  it  is  only  by  the  practice  of  the  relative  and  social 
duties  of  life  that  our  present  condition  can  be  bene- 
fitted,  or  even  maintained.  -  The  discharge  of  these  per- 
manent obligations,  will  make  good  masters,  as  well  as 
good  servants;  good  magistrates,  as  well  as  good  sub- 
jects; kind  husbands,  and  faithful  wives;  for  all  have 
duties  to  perform,  the  absence  of  any  one  of  which  would 
break  the  chain  of  social  relations,  and  destroy  the  peace 
and  happiness  of  those  who  are  unfortunately  placed 
under  its  influence.  A  vicious  parent,  by  evil  example, 
will  demoralize  the  principles  of  his  offspring;  and  the 
consequences  may  be  transmitted  for  years  to  come;  as 
is  the  case  with  some  physical  peculiarities  and  blemishes ; 
whence  arises  the  bad  character  wrhich  we  frequently 
find  attached  to  particular  families ;  and  adheres  to  them 
and  their  descendants,  who  inherit  their  mischievous 
propensities,  sometimes  through  many  generations. 

The  proposition  will  hold  good  when  applied  to  a 
masonic  lodge.  If  the  Master  be  addicted  to  intemper- 


OF    GLOftY.  87 

ance,  the  brethren  will  eagerly  imitate  the  example,  and 
plead  it  as  an  excuse  for  their  own  irregularities.  But 
such  a  plea,  though  it  may  satisfy  the  conscience  of  an 
offending  person,  will  avail  him  nothing  in  mitigation  of 
the  punishment  which  is  due  to  his  crime,  whatever  it 
may  be,  either  in  this  world  or  in  that  which  is  to  come. 
Would  it  be  accounted  a  valid  excuse  in  a  court  of 
justice,  for  a  prisoner  to  urge  the  legality  of  his  having 
committed  a  murder  or  a  robbery,  because  others  had 
done  the  same,  or  because  they  persuaded  him  to  do  it? 
Or  wdll  the  laws  of  Masonry  be  invalidated,  if  an  erring 
brother  should  plead — "I  only  imitated  the  example 
which  had  been  set  by  the  W.  M.  when  I  got  intoxicated, 
or  slandered  a  fellow  creature ;  and  therefore,  he  is  the 
transgressor  and  not  I."  He  might  with  equal  justice 
blame  the  genial  influence  of  the  sun  because  it  brings 
poisonous,  as  well  as  salutiferous,  herbs  to  maturity. 

In  the  Book  of  Constitutions  this  is  guarded  against 
by  a  series  of  judicious  regulations  which  can  neither 
be  evaded  nor  misunderstood.  Indeed,  the  first  lesson 
which  is  taught  to  a  candidate  is,  the  necessity  of  a  strict 
adherence  to  his  relative  and  social  duties.  And  to  give 
this  the  greater  effect,  it  is  directed  to  be  done  by  the 
Master,  in  a  Charge  which  he  is  enjoined  to  deliver  at 
every  initiation.  In  this  Charge  the  following  beautiful 
passage  occurs.  "  As  a  citizen  of  the  world,  I  am  next 
to  enjoin  you  to  be  exemplary  in  the  discharge  of  your 
civil  duties,  by  never  proposing,  or  at  all  countenancing, 
any  act  that  may  have  a  tendency  to  subvert  the  peace 
and  good  order  of  society ;  by  paying  due  obedience  to 
the  laws  of  any  state  which  may  for  a  time  become  the 
place  of  your  residence,  or  afford  you  its  protection ;  and, 
above  all,  by  never  losing  sight  of  the  allegiance  due  to 
the  sovereign  of  your  native  land;  ever  remembering 
that  Nature  has  implanted  in  your  breast  a  sacred  indisso- 
luble attachment  to  that  country  from  which  you  derived 
your  birth  and  infant  nurture."  Indeed,  the  same  Charge 
declares  that,  the  practice  of  social  and  moral  virtue  con- 
stitutes the  solid  foundation  on  which  Freemasonry  rests. 
And  this  view  is  borne  out  by  the  general  teaching  of 
the  Lodge. 

A  knowledge  of  the  Lectures  of  Masonry  is  accom- 
plished by  a  system  of  mutual  instruction  which  en- 


88  THE    SYMBOL 

courages  and  rewards  industry.  Indolence  is,  indeed,  the 
parent  of  every  vice.  "  If  you  ask  me,"  says  Lavater, 
— "if  you  ask  me  which  is  the  real  hereditary  sin  of 
human  nature,  do  you  imagine  I  shall  answer  pride,  or 
luxury,  or  ambition,  or  egotism  ?  No  ;  I  shall  say  In- 
dolence ;  who  conquers  indolence  will  conquer  all  the 
rest."  It  has  been  justly  remarked  that  if  the  mind  of 
man  be  not  employed  in  good,  it  will  be  employed  in 
evil.  And  hence  spring  the  numerous  crimes  which 
deform  society,  and  lead  to  a  painful  and  ignominious 
death. 

The  sagacious  Greeks  saw  this  in  its  true  light,  and 
their  legislators  provided  against  it  by  the  introduction 
of  judicious  laws.  Solon,  as  well  as  Draco,  began  with 
childhood,  and  provided  for  the  good  conduct  of  the 
future  citizen  by  assigning  masters  adapted  to  the  charac- 
ter and  talents  of  the  children ;  and  especial  care  was  taken 
that  no  evil  communications  should  contaminate  their 
minds.  A  court  of  justice  was  appointed  to  superintend 
the  process  of  education ;  and  if  any  improper  person 
obtruded  himself  unnecessarily  into  the  presence  of  the 
children,  he  was  punished  with  death.  When  arrived  at 
maturity,  the  school  was  changed  for  the  gymnasium ; 
and  they  were  still  under  the  superintendence  of  the  law, 
that  the  dangers  of  evil  example  might  be  avoided,  and 
purity  of  manners  secured.  After  this,  rewards  were 
assigned  to  virtue,  and  punishment  to  vice. 

A  similar  plan  is  pursued  in  a  mason's  lodge.  The 
system  of  lecturing  which  is  there  used,  if  industriously 
and  faithfully  pursued,  will  produce  the  same  effect,  by 
extinguishing  idleness,  and  promoting  a  spirit  of  enquiry 
and  thought.  Every  person  becomes  desirous  of  excel- 
ling ;  and  this  induces  an  earnest  attention  and  applica- 
tion to  the  business  in  hand.  The  offices  of  the  lodge 
are  open  to  none  but  such  as,  by  diligent  reflection,  have 
formed  their  minds  to  a  habit  of  reasoning,  which  is  the 
forerunner  of  knowledge,  and  enables  them  to  exchange 
the  character  of  pupils  for  that  of  teachers.  The 
judicious  division  of  the  Lectures  into  sections  and 
clauses,  affords  ample  facilities  for  improvement;  and 
by  acquiring  a  competent  knowledge  of  the  parts ;  by 
conquering  the  graduated  steps  in  detail;  the  tyro  soon 
becomes  master  of  the  whole  ;  and  the  excellency  to  which 


OF    GLORY.  89 

he  thus  visibly  approaches,  recommends  him  to  the 
notice  and  applause  of  the  brethren. 

The  knowledge  thus  acquired  is  a  species  of  wealth 
which  is  endurable,  and  cannot  be  taken  away.  When 
the  city  of  Megara  was  captured  by  Demetrius,  and  the 
soldiers  were  about  to  plunder  it,  the  Athenians,  by  a 
strong  intercession,  prevailed  on  the  general  to  be  satis- 
fied with  the  expulsion  of  the  garrison.  There  was 
residing  in  the  city  at  that  time  a  celebrated  philosopher 
whose  name  was  Stilpo.  Demetrius  sought  him  out, 
and  asked  him  if  the  soldiers  had  taken  anything  from 
him.  He  answered,  "no,  none  of  them  wanted  to  steal 
my  knowledge." 

A  habit  of  systematic  regularity  being  once  attained 
by  the  practice  of  the  lodge,  it  soon  becomes  character- 
istic of  the  man  ;  and  this  principle,  judiciously  exercised, 
will  lead  him  to  eminence,  whatever  may  be  the  station 
which  he  occupies  in  the  world.  A  heathen  poet  could 
tell  us  that  idleness  is  the  prolific  parent  of  all  vice. 

Quaeritur  JEgystus  quare  sit  factus  adulter  ; 
In  promptu  causu  est ;  desidiosus  erat. 

On  the  other  hand,  perseverance  is  always  successful ; 
for  that  which  is  attributed  to  misfortune,  may  often  be 
the  effect  of  imprudence  or  inattention.  How  frequently 
do  we  hear  complaints  from  indolent  men,  that  their 
time  is  so  fully  occupied  in  providing  for  the  necessities 
of  their  families,  that  they  have  no  leisure  for  specula- 
tive pursuits,  when  in  fact  there  are  more  hours  wasted 
in  frivolities  by  such  men  than  would  serve  to  make  them 
masters  of  all  the  arts  and  sciences,  if  they  were  properly 
applied.  When  Philip,  King  of  Macedon,  invited  Dio- 
nysius  the  younger  to  dine  with  him  at  Corinth,  he  felt 
an  inclination  to  deride  the  father  of  his  royal  guest, 
because  he  had  blended  the  characters  of  prince  and 
poet,  and  had  employed  his  leisure  in  writing  odes 
and  tragedies.  "How  could  the  King  find  leisure," 
said  Philip,  "  to  write  these  trifles  ?  "  Dionysius  answered, 
"in  those  hours  which  you  and  I  spend  in  drunkenness 
and  debauchery." 

By  the  practice  of  industry,  even  during  the  short 
period  employed  by  the  master  in  delivering  his  period!- 


90  THE    SYMBOL 

cal  instructions,  any  Brother  may  improve  his  mind  by 
acquiring  a  competent  knowledge  of  the  Lodge  Lectures"; 
and  they  will  abundantly  reward  his  labours,  by  leading 
him  to  regard  the  works  of  creation  not  merely  with  the 
eye  of  a  philosopher,  but  with  that  of  a  Christian. 
They  will  teach  him  to  look  from  Nature  up  to  Nature's 
God,  as  displayed  in  his  glorious  works  in  the  starry 
firmament,  which  every  mason  who  is  desirous  of  becom- 
ing perfect  in  the  art  should  study  with  attention,  as 
they  display  the  wonders  of  his  handy  work.  The 
canopy  of  the  Lodge  is  an  open  book  where  he  may 
read  the  tokens  of  power  and  magnificence  which  dis- 
play the  absolute  perfection  of  T  G-  A  O  T  U.  The 
annual  recurrence  of  vegetation  and  decay  affords  strik- 
ing indications  of  his  powerful  Hand,  but  the  beauties 
with  which  he  hath  decorated  the  heavens,  are  evident 
manifestations  of  his  supremacy,  still  more  sublimely 
apparent.  They  harmonize  with  his  Holy  Word,  and 
contain  incontrovertible  proofs  of  its  truth ;  and  the 
Master  of  a  Lodge  who  omits  to  draw  the  attention  of 
the  brethren  to  these  august  phenomena,  is  deficient  in 
his  duties,  and  fails  to  make  the  science  of  Freemasonry 
subservient  to  the  great  end  for  which  it  is  principally 
designed — the  glory  of  God  and  the  welfare  of  man. 

The  true  mason  will  look  with  sentiments  of  awe  and 
veneration  on  these  and  other  great  works  which  are 
open  to  his  observation,  although  not,  perhaps,  specifi- 
cally mentioned  in  the  lectures.  I  refer  to  the  treasures 
as  well  as  the  terrors  which  the  earth  contains  within 
its  bowels ;  minerals  and  metals ;  boiling  springs  and 
burning  mountains ;  earthquakes  and  simoons,  pestilence 
and  famine.  All  these,  if  judiciously  introduced  as 
an  illustration  of  certain  portions  of  the  lectures,  will 
prove  highly  interesting  to  the  brethren,  and  enable  the 
intelligent  Master  to  refer  them  severally  to  the  power 
of  the  Most  High.  "  For  it  is  the  Lord  that  command- 
eth  the  waters ;  it  is  the  glorious  God  that  maketh  the 
thunder ;  it  is  the  Lord  that  ruleth  the  sea  ;  the  voice  of 
Jehovah  is  mighty  in  operation ;  the  voice  of  Jehovah  is 
a  glorious  voice.  It  breaketh  the  cedar  trees ;  yea,  it 
breaketh  the  cedars  of  Libanus.  He  maketh  them  also 
to  skip  like  a  calf,  Libanus  also,  and  Sirion,  like  a 
young  unicorn.  The  voice  of  Jehovah  divideth  the 


OF    GLORY.  91 

the  flames  of  fire ;  the  voice  of  Jehovah  shaketh  the 
wilderness;  yea,  the  Lord  shaketh  the  wilderness  of 
Cades."1 

All  our  scientific  disquisitions  are  invested  with  the 
same  tendency.  They  serve  to  make  us  wiser  and 
better  men  ;  and  if  they  fail  to  do  so,  the  fault  is  not 
in  the  institution,  but  in  the  indifference  of  the  recipient 
to  the  real  object  and  design  of  masonic  teaching. 

It  will  be  readily  admitted  that  the  details  of  Free- 
masonry are  somewhat  faulty,  and  their  amendment 
would  tend  to  increase  not  only  the  benefits  but  the 
popularity  of  the  Order.  In  the  United  States  these 
details  are  carried  out  with  much  better  effect  than  in 
some  of  our  country  Lodges ;  the  consequence  of  which 
is,  that  the  Order  is  so  universally  and  widely  diffused 
throughout  every  class  of  the  community  in  that  Kepub- 
lic,  as  to  constitute  almost  a  national  establishment. 
This  is  owing,  however,  in  some  measure  to  the  amicable 
antagonism  and  social  intercourse  of  its  numerous  inde- 
pendent Grand  Lodges,  which  being  placed  amidst  the 
private  Lodges  under  their  individual  jurisdiction,  they 
are  enabled  to  superintend  the  working,  to  restrain  dis- 
orders, and  to  apply  an  instant  and  effectual  remedy  for 
any  irregularity  which  may  spring  up  amongst  them. 

It  is  a  question,  which  the  fraternity  may  answer, 
whether,  if  every  province  in  England  had  its  independ- 
ent Grand  Lodge,  masonry  would  not  be  more  prosper- 
ous, more  regarded,  and  more  abundantly  useful.  As 
this,  however,  is  a  consummation  which  can  scarcely 
be  reduced  to  practice,  we  must  consider  whether  cer- 
tain improvements  may  not  lawfully  be  accomplished 
without  it.  And  for  this  purpose  we  will  again  refer  to 
the  usage  of  the  United  States  of  America.  One  great 
cause  of  the  overwhelming  influence  of  transatlantic 
masonry,  is  the  extensive  encouragement  given  by 
its  Grand  Lodges  to  publications  on  masonic  subjects. 
Their  language  is  unanimous  on  this  point.  The  Grand 
Lodge  of  New  York,  in  its  printed  transactions,  thus 
expresses  its  opinion.  "  In  reference  to  the  several 
masonic  periodicals  named  by  our  D.  G.  Master,  if 
judiciously  conducted,  as  your  committee  entertain  no 

1  Psalm  xxix.,  2 — 7. 


92  THE    SYMBOL 

doubt  they  will  be,  they  are  calculated  to  accomplish  & 
vast  amount  of  good,  by  diffusing  more  extensively  those 
sound,  moral,  and  benevolent  principles,  which  so  emi- 
nently characterize  this  venerable  institution ;  we  there- 
fore recommend  those  publications  to  the  liberal  patron- 
age of  the  fraternity." 

And  again  in  the  same  document,  we  find  the  follow- 
ing clause,  "  In  relation  to  the  recommendation  of  the 
D.  G.  Master,  desiring  some  action  of  the  Grand  Lodge 
with  reference  to  Lectures  to  be  delivered  in  the  several 
Lodge-rooms,  not  only  on  the  principles  of  masonry,  but 
on  the  Arts  and  Sciences,  embracing  any  or  all  such 
subjects  as  shall  improve  the  moral  and  intellectual 
powers,  and  qualify  the  brethren  for  greater  usefulness 
in  the  several  spheres  in  which  they  move,  rendering 
them,  in  an  eminent  sense,  the  lights  of  masonry ;  we 
are  of  opinion  that  the  adoption  of  such  a  practice 
would  be  attended  with  the  happiest  results,  and  add 
much  to  the  interest  of  fraternal  communications.  The 
masonic  institution  is  appropriately  a  school  of  the  Arts 
and  Sciences,  as  well  as  the  moral  virtues ;  and  therefore 
the  Grand  Lodge  recommend  in  the  strongest  language, 
the  adoption  of  the  above  specified  course  of  instruction 
by  Lectures  on  the  practical,  as  well  as  the  moral  and  men- 
tal sciences,  in  each  of  the  subordinate  Lodges.  This 
whole  matter  appears  to  be  one  of  deep  interest,  and  if 
judiciously  conducted  by  brethren  competent  to  the 
undertaking,  will  not  only  be  productive  of  great  good 
to  individual  members,  but  to  those  communities  where 
such  lodges  are  established." 

The  Grand  Lodge  of  New  Hampshire  is  equally  explicit. 
Its  Grand  Master  in  1843  thus  promulgated  his  senti- 
ments from  the  throne:  "You  will  permit  me,  brethren, 
to  bring  before  you,  for  your  coimtenance  and  support^ 
the  Freemason's  Monthly  Magazine,  published  in  Boston, 
Massachusetts,  under  the  editorial  charge  of  our  valued 
brother,  R.  W.  Charles  W.  Moore,  Secretary  of  the  G.  L. 
of  Massachusetts,  and  former  publisher  and  editor  of  the 
Masonic  Mirror,  which  was  suspended  during  the  dark 
years  when  the  anti-masonic  party  of  that  State  followed 
up  persecution  on  the  rights  of  our  ancient  and  honour- 
able institution,  with  a  zeal  that  could  hardly  be  com- 
mendable, if  used  for  a  better  purpose.  This  work  is 


OF    GLORY.  93 

conducted  with  ability  and  interest.  It  is  the  fruit  of 
reflection  and  study ;  animated  by  a  spirit  that  breathes 
love  to  man,  and  expresses  in  clear  tones  the  faith  of  an 
institution  that  will  outride  all  persecution;  implanting 
in  the  heart  of  the  initiated  that  charity  which  sufiereth 
long  and  is  kind.  To  such  a  work,  conducted  on  the 
true  principles  of  Freemasonry,  which  cannot  fail  to 
further  the  progress  of  the  Craft, — I  trust,  and  doubt 
not,  you  will  give  your  support."  This  avowal  and 
recommendation  was  warmly  and  eloquently  advocated 
by  several  members  of  the  Grand  Lodge,  who  bore  ample 
testimony  to  the  high  and  exalted  character  of  that  pub- 
lication ;  and  it  was  unanimously  recommended  to  "  the 
Members  of  the  Fraternity  every  where,  as  worthy  and 
highly  deserving  their  patronage  and  support." 

Nor  do  we  find  throughout  the  United  States  an  adverse 
opinion  on  this  subject.  Indeed,  the  several  Grand  Lodges 
attach  so  much  importance  to  printed  disquisitions  which 
may  be  accessible  to  the  brethren,  and  conduce  to  pro- 
mote that  degree  of  uniformity  which  is  so  desirable 
amongst  the  Craft,  that  at  a  general  Convention  of  all 
the  Grand  Lodges  in  the  States,  holden  at  Baltimore  in 
Maryland,  May,  1843,  a  Committee  was  appointed  to  pre- 
pare and  publish  at  an  early  day  a  text  book,  to  be  called 
the  Masonic  Trestle  Board,  embracing  three  distinct,  full, 
and  complete  Masonic  Carpets,  illustrative  of  the  three 
degrees  of  ancient  craft  masomy ;  together  with  the  cere- 
monies of  consecrations,  dedications,  and  installations; 
the  laying  of  comer  stones  of  public  edifices ;  the  funeral 
service,  and  order  of  processions ;  to  which  shall  be  added 
the  charges,  prayers,  and  exhortations,  and  the  selections 
from  Scripture,  appropriate  and  proper  for  Lodge  service. 
The  Committee  further  reported,  that  they  deem  it  expe- 
dient that  a  work  be  published  to  contain  archeological 
researches  into  the  history  of  the  Fraternity  in  the  various 
nations  of  the  world.  In  compliance  with  a  formal  order 
to  that  effect,  the  Lecture  on  the  Trestle  Board  has  been 
printed,  and  is  now  before  the  public. 

In  England  there  is  an  influential  party  whose  study 
it  is  to  discourage  all  scientific  disquisitions  connected 
with  Freemasonry.  Such  a  course,  if  persisted  in,  would 
throw  us  back  upon  the  dark  ages,  and  furnish  our 
adversaries  with  a  weapon  which  they  would  not  fail  to 


94  THE    SYMBOL 

wield  with  fearful  effect.  But  happily  we  have  a  suffi- 
ciency of  liberal  minded  brethren  who  are  anxious  to  place 
the  beauties  of  masonic  benevolence,  and  the  excellencies 
of  masonic  science  fairly  before  the  public,  that  its  light 
may  shine  before  men,  to  the  glory  of  T  Gr  A  O  T  U  who 
is  in  heaven. 

These  two  sections  entertain  very  different  opinions 
on  the  best  means  of  promoting  and  cementing  the 
general  interests  of  the  Craft.  The  former  think  it  inex- 
pedient to  allow  any  alterations  to  be  made  in  the  system ; 
lest,  under  the  idea  of  improvement,  innovations  should 
creep  in,  which  might,  in  process  of  time,  change  the 
very  essence  of  the  institution,  and  gradually  deprive  it 
of  those  characteristics  which  are  considered  to  be  its 
greatest  ornaments.  The  other  party,  who  are  also 
numerous  and  influential,  are  of  opinion  that  masonry 
ought  to  keep  pace  with  all  other  scientific  improve- 
ments ;  and  that  in  the  rapid  progress  of  mental  enlighten- 
ment, which  distinguishes  the  present  era,  if  this  Order 
alone  should  remain  stationary,  and  take  no  part  in 
forwarding  the  march  of  intellect  in  its  own  peculiar 
sphere,  it  will  forfeit  its  claim  to  public  notice  or  approba- 
tion. 

In  the  present  state  of  intellectual  improvement,  men 
do  not  meet  together  for  the  insane  purpose  of  hearing 
repetitions  of  truisms  with  which  they  are  already 
acquainted.  Their  minds  reach  forward  to  something 
new.  They  will  not  consent  to  retrograde,  nor  are  they 
satisfied  with  remaining  stationary.  Time  is  considered 
too  valuable  to  be  wasted  without  actual  improvement ; 
and  it  is  by  the  exercise  of  the  intellect  that  it  is  strength- 
ened and  rendered  capable  of  renewed  exertion.  To  Free- 
masonry, as  in  all  other  human  pursuits,  the  onward 
principle  must  be  applied,  if  we  would  make  it  applicable 
to  the  poetry  arid  philosophy  of  life ;  or  the  paralyzing 
question,  cui  bono?  will  be  surrounded  with  difficulties 
that,  in  the  end,  will  be  found  inextricable.  The  time 
is  drawing  near  when  the  investigations  of  masonry  must 
be  carried  on  in  common.  Every  member  will  demand 
his  share  of  the  work.  The  W.  M.  will  be  the  Moderator 
to  preserve  the  unanimity  of  the  proceedings ;  and  his 
task  of  instructing  and  improving  the  brethren  in  mason- 
ry, will  admit  of  a  participation  with  other  talented  breth- 


OF    GLORY.  95 

ren,  who  have  had  as  much  experience  as  himself.  By 
such  a  course  the  Order  will  be  ennobled,  and  will  claim 
and  receive  the  respect  to  which  it  is  fairly  entitled. 

The  former  section  of  the  Craft  entertain  a  great  aver- 
sion to  publications  on  the  subject  of  masonry,  and  dis- 
countenance them  by  every  means  in  their  power,  under 
an  impression  that  such  writings,  although  exclusively 
confined  to  the  philosophy  and  poetry  of  the  Order,  are 
calculated  to  do  a  great  deal  of  mischief  by  enlightening 
the  profane  on  subjects  of  which  they  ought  to  remain 
for  ever  in  ignorance,  except  their  knowledge  be  acquired 
through  the  legitimate  medium  of  initiation. 

But  if  nothing  were  lawful  but  what  is  absolutely 
necessary,  ours  would  be  but  a  miserable  world  to  live 
in.  Literary  talent  would  be  circumscribed  within  a  very 
narrow  compass ;  science  would  be  consigned  to  oblivion ; 
the  fine  arts  be  suffered  to  decay ;  and  we  should  return 
to  the  state,  almost  savage,  of  the  primitive  inhabitants  of 
this  island,  who  dwelt  in  dens,  and  caves,  and  wretched 
hovels,  and  according  to  Dio  Nicaeus,  would  bury  them- 
selves in  bogs  up  to  their  neck,  and  continue  in  that  state 
for  many  days  together  without  sustenance ;  and  retiring 
from  thence  they  would  take  shelter  in  the  woods,  and 
feed  upon  the  bark  and  roots  of  trees.  Instead  of  cloth- 
ing, their  bodies  were  tattooed  with  divers  figures  of 
animals  and  plants ;  living  continually  at  war  with  their 
neighbours,  and  offering  their  prisoners  in  sacrifice  to  the 
gods.  The  above  objection,  therefore,  is  not  of  sufficient 
weight  to  counterbalance  the  benefits  which  are  derivable 
from  masonic  investigations. 

For  these  reasons,  the  latter  class  of  our  brethren 
entertain  a  reasonable  opinion  that  Freemasonry  ought 
not  to  linger  behind  any  other  scientific  institution ;  but 
in  its  onward  progress  ought  to  run  parallel,  at  the  least, 
with  the  very  foremost,  towards  the  goal  of  perfection. 
For  this  purpose  they  give  their  full  sanction  and  encou- 
ragement to  printed  disquisitions  on  the  general  principles 
of  the  Order,  because  they  consider  such  productions  to 
be  eminently  calculated  to  carry  out  the  scientific  and 
benevolent  designs  of  masonry,  and  to  cause  those  who 
have  been  most  bitter  and  active  in  their  hostility, 
to  entertain  more  modified  views  of  the  institution, 
and  even  to  solicit  the  honour  of  initiation,  that 


96  THE    SYMBOL 

they  may  become  acquainted  with  its  real  tendency  and 
design. 

The  former  would  prefer  the  alternative,  that  errors 
and  imperfections  should  eternally  deform  the  institution, 
rather  than  see  them  dragged  forth  and  exterminated  by 
legislative  enactment;  and  that  silence  on  the  subject 
will  make  the  world  believe  Freemasonry  to  be  perfect, 
and  unimprovable  even  in  the  minutest  particular.  But 
mankind  are  not  so  easily  deceived.  They  know  very 
well  that  no  human  institution  is  perfect ;  and  their  lynx 
eye  is  too  penetrating,  notwithstanding  all  our  secresy 
and  all  our  care,  to  allow  our  imperfections  to  escape 
their  notice.  If,  therefore,  we  wish  Freemasonry  to  be 
publicly  esteemed  as  a  popular  establishment,  let  us 
boldly  apply  the  actual  cautery,  and  expunge  every  ques- 
tionable doctrine  and  practice  from  the  system ;  for  a 
cure  cannot  reasonably  be  expected,  unless  we  discover 
the  cause  of  the  disease. 

Amongst  the  latter  class  we  find  many  successive 
Grand  Lodges  from  the  time  of  the  great  revival  in 
1717,  as  is  evidenced  by  the  organic  changes  to  which 
they  have  given  a  decided  and  unequivocal  sanction.  As 
for  instance,  the  gradual  increase  in  the  names  and  num- 
ber of  the  officers  of  Lodges.  Originally  these  consisted 
of  three  only.  In  1721,  a  Deputy  Grand  Master  was 
first  appointed.  In  1722,  the  office  of  Secretary  was 
instituted ;  and  this  was  succeeded  in  the  following  year 
by  the  nomination  of  Stewards ;  but  it  was  not  till  1730 
that  the  office  of  a  Treasurer  was  added  to  the  list.  In 
1732  a  Sword  Bearer ;  but  the  office  of  a  Deacon  was 
unknown  till  the  very  latter  end  of  the  century.  These 
were  succeeded  by  Grand  Chaplains,  Architects,  Portrait 
Painters,  and,  after  the  reunion  in  1813,  by  an  officer 
called  Pro  Grand  Master  which,  however,  appears  to  be 
considered  necessary  only  when  a  Prince  of  the  blood 
royal  is  on  the  throne. 

These  are  all  changes  in  the  original  system,  and  were 
introduced  for  the  improvement  of  the  Order,  under  the 
following  law  of  the  first  Grand  Lodge;  "that  any 
Grand  Lodge  duly  met,  has  a  power  to  amend  or  explain 
any  of  the  printed  regulations  in  the  Book  of  Constitu- 
tions, while  they  break  not  in  upon  the  ancient  rules  of 
the  fraternity." 


OF    GLORY.  97 

It  appears,  then,  from  the  above  authority,  that  al- 
terations, not  affecting  the  Landmarks  or  fundamental 
principles  of  masonry,  may  be  lawfully  made  under 
the  sanction  of  the  Grand  Lodge;  and  also  that  such 
alterations  have,  from  tune  to  time,  been  considered 
necessary  by  that  body,  to  meet  the  requirements  of  an 
improved  state  of  society. 

The  question  then  arises,  what  are  the  Landmarks  of 
Masonry,  and  to  what  do  they  refer  ?  This  has  never 
been  clearly  defined.  I  have  already  recorded  my  opi- 
nion on  the  Historical  Landmarks,  in  a  voluminous  work, 
expressly  written  for  their  elucidation ;  but  it  will  be 
remarked  that  these  are  only  the  Landmarks  of  the  Lec- 
tures,  which,  though  practised  by  the  fraternity  under 
the  above  high  sanction,  have  been  almost  entirely  intro- 
duced into  the  system  since  the  period  of  revival  in 
1717.  There  are  other  Landmarks  in  the  ancient  insti- 
tution of  Freemasonry,  which  have  remained  untouched 
in  that  publication ;  and  it  is  not  unanimously  agreed  to 
what  they  may  be  confined. 

Some  restrict  them  to  the  O  B,  Signs,  Tokens,  and 
Words.  Others  include  the  ceremonies  of  initiation, 
passing,  and  raising ;  and  the  form,  dimensions,  and 
support ;  the  ground,  situation,  and  covering ;  the  or- 
naments, furniture,  and  jewels  of  a  Lodge,  or  their 
characteristic  symbols.  Some  think  that  the  Order  has 
no  Landmarks  beyond  its  peculiar  secrets.  And  the 
Rev.  Salem  Town,  long  the  Grand  Chaplain  of  the  State 
of  New  York,  whose  book  on  the  Speculative  Masonry 
was  published  under  the  sanction  of  the  highest  masonic 
authorities  in  the  country,  expressly  declares  that  our 
leading  tenets  are  no  secrets.  And  again,  "by  a  full  and 
fair  exposition  of  our  great  leading  principles,  we  betray 
no  secrets."  Colonel  Stone,  in  his  Letters  on  Masonry 
and  Antimasonry,  says,  "from  the  period  at  which  I 
reached  the  summit  of  what  is  called  ancient  masonry,  I 
have  held  but  one  opinion  in  relation  to  masonic  secrets ; 
and  in  that  opinion  I  have  always  found  my  intelligent 
brethren  ready  to  concur.  It  was  this ; — that  the  essen- 
tial secrets  of  masonry,  consisted  in  nothing  more  than 
the  signs,  grips,  pass-words  and  tokens,  to  preserve  the 
society  from  the  inroads  of  impostors ;  together  with 
certain  symbolical  emblems,  the  technical  terms  apper- 
5 


98  THE    SYMBOL 

taining  to  which  served  as  a  sort  of  universal  language, 
by  which  the  members  of  the  fraternity  could  distinguish 
each  other  in  all  places  and  countries  where  lodges  were 
instituted,  and  conducted  like  those  of  the  United 
States."2  Another  American  writer  affirms  that  "the 
secrets  of  masonry  are  her  signs,  words,  and  tokens ; 
these  the  oath  regards  and  no  more.  The  common  lan- 
guage of  masons,  in  conversation  or,  the  subject  of 
masonry,  is  a  proof  that  this  is  the  opinion  of  the  fra- 
ternity in  respect  to  the  application  of  the  oaths."3 

If  we  adopt  any  of  the  above  views  of  the  subject,  it 
will  lead  to  a  full  conviction  that  some  of  the  Landmarks 
have  sustained  considerable  modifications,  in  order  to 
adapt  them  to  the  improvements  in  science  and  morals 
which  have  distinguished  the  period  when  they  were 
introduced.  For  instance,  it  is  generally  supposed  that 
the  O  B  is  a  Landmark.  The  Ex-President  Adams,  in 
leading  the  crusade  against  Freemasonry  in  the  United 
States,  A.  D.  1834,  which  he  hoped  would  elevate  him  to 
the  presidency,  calls  it  the  chief  Landmark  of  masonry, 
and  that  on  which  the  very  existence  of  the  Order  de- 
pends. And  he  adds  dictatorially ;  "the  whole  cause 
between  Masonry  and  Antimasonry,  now  upon  trial  be- 
fore the  tribunal  of  public  opinion,  is  concentrated  in  one 
single  act.  Let  a  single  Lodge  resolve  that  they  will 
cease  to  administer  the  0  B,  and  that  Lodge  is  dissolved 
Let  the  whole  Order  resolve  that  it  shall  no  longer  be 
administered,  and  the  Order  is  dissolved;  for  the  aboli- 
tion of  the  O  B  necessarily  imports  the  extinction  of  all 
the  others." 

This  is  an  extreme  opinion;  but  there  are  many 
amongst  ourselves  who  entertain  a  similar  belief.  Let 
us,  then,  enquire  whether  any  alterations  have  been  per- 
mitted on  this  vital  point.  There  are  very  cogent  reasons 
for  believing  that  primitive  Freemasonry  had  but  one 
0  B  for  all  the  three  degrees,  which  was  short,  expres- 
sive, and  compact ;  and  the  penalty  has  been  handed  to 
our  own  times  as  an  unalterable  landmark.  It  was  in 
this  form  before  the  year  1500,  as  appears  from  the  old 
masonic  manuscript  which  has  been  published  by  Hali- 
well,  "A  good  trwe  othe  ehe  ther  swere  to  hys  mayster 

*  Letter  vii.  3  Ward's  Freemasonry,  p.  144. 


OF    GLORY.  99 

and  hys  felows  that  ben  there ;  that  he  will  be  stedefast 
and  trwe  also,  to  all  thys  ordynance,  whersever  hev  go, 
and  to  hys  lyge  lord  the  kinge,  to  be  trwe  to  hym,  over 
alle  thynge.  And  alle  these  poyntes  hyr  before  to  hem 
thou  most  nede  be  y  swore."  The  points  here  referred 
to  were  condensed  by  Desaguliers  and  his  colleagues 
Payne,  Anderson,  Sayer,  Morrice  and  others  in  the  O  B 
of  1720. 

At  present  every  degree  has  its  separate  0  B,  with 
penalties  modelled  on  the  original  specimen.  But  even 
the  first  0  B  has  sustained  several  alterations  under  the 
sanction  of  different  Grand  Lodges;  and  at  the  reunion 
under  the  two  Grand  Masters,  the  Dukes  of  Kent  and 
Sussex,  when  a  new  arrangement  of  the  Lectures  was 
entrusted  to  the  Lodge  of  Reconciliation  by  the  United 
Grand  Lodge,  the  ancient  penalty  was  modified,  and  its 
construction  changed  from  a  physical  to  a  moral  punish- 
ment. 

I  would  not  have  it  understood  that  I  disapprove  of 
the  alteration ;  although  there  are  masons  who  consider 
it  as  the  removal  of  an  ancient  Landmark,  because  I 
belong  to  that  class  who  think  that  masonry,  being  a 
progressive  science,  is  susceptible  of  improvement  in 
accordance  with  the  temper  and  intelligence  of  the  age, 
without  trenching  on  established  Landmarks.  I  agree 
with  Grand  Master  Tannehill  when  he  says,  "the  Land- 
marks of  the  Order  have  existed  through  unnumbered 
ages,  if  not  precisely  in  their  present  form,  at  least  with- 
out any  essential  variation,  although  they  have  been 
handed  down  from  age  to  age  by  oral  tradition.  The 
progress  of  society,  the  various  changes  that  have  taken 
place  in  the  political,  religious,  and  moral  condition  of 
mankind,  have  probably  introduced  various  modifications 
in  the  forms  and  ceremonies  of  the  Order ;  still  its  fun- 
damental principles,  and  those  characteristics  which 
distinguish  it  from  other  human  institutions,  remain  the 
same ;  so  that  by  its  symbolic  language,  a  mason  of  one 
country  is  readily  recognized  and  acknowledged  in  ano- 
ther. To  preserve  these  Landmarks,  and  transmit  them 
to  our  successors,  is  a  duty  we  owe  to  posterity,  and  of 
which  we  cannot  be  acquitted  so  long  as  moral  obligation 
has  any  force."4 

4  American  Masonic  Register,  vol.  iv.  p.  1. 


100  THE    SYMBOL 

The  alteration  of  the  Master's  word  is  another  instance 
of  the  discretionary  power  which  is  vested  in  the  Grand 
Lodge,  of  authorizing  organic  changes ;  for  although  not 
expunged,  it  was  translated  from  the  third  degree  to  the 
Royal  Arch  by  the  Grand  Lodge,  of  England  after  the 
middle  of  the.  last  century,  and  a  new  word  substituted  in 
its  place.  Before  that  period  its  masonic  meaning  was 
explained  by  the  words,  "the  Grand  Architect  and  Con- 
triver of  the  Universe,  or  he  that  was  taken  up  to  the 
top  of  the  pinnacle  of  the  holy  Temple."  Now,  as  no 
one  was  ever  taken  to  the  top  of  the  pinnacle  of  the 
holy  Temple  but  Christ,  or  the  second  person  in  the  Trini- 
ty, there  can  be  no  mistake  as  to  the  meaning  which  our 
ancient  brethren  assigned  to  that  sacred  and  sublime 
WORD. 

This  construction  was  kept  pre-eminently  before  the 
fraternity  in  every  code  of  lectures  which  the  Grand 
Lodge  thought  it  expedient,  as  society  advanced  in  intel- 
ligence, to  recommend  to  the  practice  of  the  subordinate 
lodges.  A  series  of  types  were  first  introduced ;  then 
they  were  explained  as  being  applicable  to  the  Messiah ; 
and  an  illustration  was  appended  explanatory  of  the  five 
great  points  of  his  birth,  life,  death,  resurrection,  and 
ascension.  The  herald  and  the  beloved  disciple  were 
constituted  the  two  great  parallels  of  the  Order,  and  sym- 
bolized by  the  figure  of  a  circle,  point,  and  parallel  lines, 
which  I  have  already,  in  a  little  work,  devoted  expressly 
to  the  subject,  examined  in  detail;  and  to  which  I  would 
refer  the  curious  reader  for  further  information,  respect- 
ing these  two  presumed  patrons  of  masonry.  The  three 
great  virtues  of  Christianity  were  embodied  in  another 
emblem  on  the  same  road  to  heaven ;  and  which,  as  the 
authorized  lectures  expressed  it,  "by  walking  according 
to  our  masonic  profession,  will  bring  us  to  that  blessed 
mansion  above  where  the  just  exist  in  perfect  bliss  to  all 
eternity ;  where  we  shall  be  eternally  happy  with  God. 
the  Grand  Geometrician  of  the  Universe,  whose  only  Son 
died  for  us,  and  rose  again  that  we  might  be  justified 
through  faith  in  his  most  precious  blood." 

Many  of  the  above  illustrations  were  expunged  by  Dr. 
Hemming  and  his  associates  in  the  Lodge  of  Reconcilia- 
tion, from  the  revised  lectures ;  Moses  and  Solomon  were 
substituted  as  the  two  masonic  parallels,  and  T  G  A  0  T  U 


OF    GLORY.  101 

was  referred  to  God  the  Father  instead  of  God  the  Son; 
forgetting,  as  Bishop  Horsley  observes,  that  "Christ,  the 
Deliverer,  whose  coming  was  announced  by  the  prophet 
Malachi,  was  no  other  than  the  JEHOVAH  of  the  Old 
Testament.  Jehovah  by  his  angels  delivered  the  Israelites 
from  their  Egyptian  bondage;  and  the  same  Jehovah 
came  in  person  to  his  Temple,  to  effect  the  greater  and 
more  general  deliverance,  of  which  the  former  was  an 
imperfect  type." 

The  above  changes  were  made  under  the  idea  that 
masonry,  being  cosmopolite,  ought  not  to  entertain  any 
peculiar  religious  tenets,  lest,  instead  of  being  based  on 
the  broad  foundation  of  universality,  it  should  dwindle 
into  sectarianism.  But,  without  reminding  you,  that  so 
far  from  being  a  religious  sect,  Christianity,  if  we  are  to 
believe  the  Jewish  or  Christian  Scriptures,  is  an  univer- 
sal religion,  which  is  destined  to  spread  over  the  whole 
earth,  and  to  embrace  every  created  people  in  one  fold 
under  one  shepherd — the  substitution  of  Moses  and  Solo- 
mon for  the  two  Saint  Johns,  is  in  fact  producing  and 
perpetuating  the  very  evil  which  the  alteration  was  pro- 
fessedly introduced  to  avoid — it  is  identifying  the  Order 
with  a  peculiar  religion,  which,  though  true  at  its  original 
promulgation,  was  superseded  by  its  divine  author  when 
the  Sceptre  had  departed  from  Judah. 

At  this  period  the  religious  atmosphere  was  enlightened 
by  THE  BIRTH  OF  LIGHT,  in  the  appearance  of  Shiloh — 
the  Day  Star  from  on  high — a  Light  to  lighten  the  Gen- 
tiles, and  the  glory  of  the  people  of  Israel ;  who  intro- 
duced a  new  Covenant,  of  which  the  religion  of  the 
Jews  was  a  type  or  symbol ;  except  that  as  the  Mosaic 
dispensation  was  temporary,  that  of  Christ  was  general, 
for  all  nations,  and  everlasting,  for  all  ages. 


102 


THE  SYMBOL 


LECTURE  IV. 


TO 


BRO.  JOSEPH    EDWARDS    CARPENTER,  W.  M. 

SAMUEL    OLDHAM,  S.  \V. 

JOHN    BURGESS,  J.  W. 

SIR    CHARLES    DOUGLAS,  M.  P.  P.  M. 

—  CHARLES    HARRIS,  TREA. 

GEORGE    J.  KAIN,  SEC. 

BREZZI    ,  S.  D. 

REV.  W.  WESTALL,  J.  D. 

JAMES    SHARP,  JUN.,  P.  G.  PURS. 

Of  the  Shakespere  Lodge  Warwick^  No.  356. 


MY  DEAR  BRETHREN, 

We  live  in  strange,  eventful  times.  Were  our  fore- 
fathers to  rise  from  their  graves,  they  would  hold  up 
their  hands  in  astonishment,  and  pronounce  it  to  be  a 
different  world  from  that  which  they  had  left  behind 
them  half  a  century  ago.  The  work  of  locomotion,  for 
which  they  were  indebted  to  the  power  of  living  ani- 
mals, is  now  effected  by  means  of  steam  produced  from 
a  mineral  dug  out  of  the  bowels  of  the  earth ;  and  even 
our  artificial  light,  for  which,  at  that  period,  a  dead  ani- 
mal contributed  various  portions  of  its  body,  is  also  the 
result  of  a  different  combination  of  the  same  material. 


OF    GLORY.  103 

The  science  of  Chymistry  has  been  the  parent  of  both. 
And  by  the  aid  of  another  science,  Electricity,  we  are 
enabled  to  hold  familiar  converse  with  friends  at  in- 
credible distances,  without  any  fear  of  interruption  or 
disappointment  by  the  miscarriage  of  letters,  or  the  un- 
faithfulness or  death  of  messengers.  A  taste  for  the  fine 
arts  is  propagated  throughout  the  whole  population  by 
Schools  of  Design ;  and  a  knowledge  of  general  litera- 
ture is  diffused  by  means  of  itinerant  lecturers,  whose 
disquisitions  are  calculated  to  improve  the  reasoning 
faculty,  and  elevate  the  mind  of  man  to  its  proper  sta- 
tion, as  a  rational  being  created  for  immortality. 

Amidst  all  this  mass  of  moral  and  physical  good,  it 
behoves  us,  Free  and  Accepted  Masons,  to  consider 
whether  the  Order  we  profess  and  admire  is  in  a  progres- 
sive state  commensurate  with  the  gigantic  strides  by 
which  other  sciences  are  advancing.  The  strife  is  an- 
tagonistic ;  and  if  we  mean  to  gain  the  prize — if  we 
have  any  ambition  to  win  the  applause  of  our  contem- 
poraries here,  or  to  share  in  the  rewards  of  successful 
diligence  hereafter,  we  must  forget  those  things  that  are 
behind,  and  reaching  forth  towards  those  things  which 
are  before,  we  must  press  forward  towards  the  mark. 

The  Landmarks  of  masonry  are  necessarily  stationary; 
for  by  a  fundamental  law  of  the  Craft,  they  cannot  be 
altered.  To  the  Lectures,  therefore,  we  must  look  for 
an  evidence  of  the  progressive  improvement  of  the  Order. 
And,  accordingly,  between  the  years  1717  and  1817,  we 
have  had  six  different  arrangements  of  the  Lectures, 
each  being  an  improvement  on  its  predecessor.  But 
from  1814  to  1849,  during  which  period  such  vast  and 
momentous  discoveries  in  science  have  been  accomplished, 
our  means  of  social  improvement  pursue  the  same  un- 
varied round;  and  I  am  not  cognizant  that  the  Lectures 
have  received  a  single  alteration  under  the  sanction  of 
the  Grand  Lodge.  If  this  apathy  should  unfortunately 
be  of  much  longer  duration,  Freemasonry  will  soon  be 
behind  the  times;  and  I  am  afraid  its  claim  to  a  very 
remote  origin  will  scarcely  save  it  from  neglect.  A 
consummation  which  every  true  lover  of  the  Order  will 
most  cordially  deprecate. 

The  doctrines  contained  in  the  ordinary  disquisitions 
of  our  lodges,  I  have  endeavoured  to  embody  in  the  fol- 


104  THE    SYMBOL 

lowing  Lecture,  which  I  trust  you  will  accept  as  an 
offering  of  fraternal  friendship  and  gratitude  for  kind- 
nesses received;  and  by  so  doing  you  will  confer  an 
additional  obligation  on, 

Dear  Brethren, 
Your  faithful  and  obedient  Servant, 

GEO.  OLIVEK,  D.D., 
Honorary  Member  of  the  Lodge. 


SCOPWICK  VICARAGE, 
September  1, 1849. 


OF    GLORY.  105 


Iwtare 


examination  of  the  Doctrines  contained  in   the   Lodge 
Lectures. 

"  When  to  the  Lodge  we  go,  that  happy  place, 
There  faithful  Friendship  smiles  in  every  face. 
What  though  our  joys  are  hid  from  public  view, 
They  on  reflection  please,  and  must  be  true. 
The  Lodge  the  social  virtues  fondly  love  ; 
There  Wisdom's  rules  we  trace,  and  so  improve  ; 
There  we,  in  moral  architecture  skilled, 
Dungeons  for  vice — for  virtue  temples  build ; 
Whilst  sccptered  Eeason  from  her  steady  throne 
Well  pleased  surveys  us  all,  and  makes  us  one." 

PROLOGUE  AT  EXETER,  1771. 

"  Rewarde  the  just,  be  steadfast,  true,  and  plaine, 
Represse  the  proud,  maintaining  aye  the  right ; 
Walke  always  so,  as  ever  in  his  sight, 
Who  guardes  the  godly,  plaguing  the  prophane. 
And  so  ye  shall  in  princely  vertues  shine 
Resembling  right  your  mightie  King  divine." 

KING  JAMES  I. 

THE  Lectures  of  Masonry  contain  an  extensive  refer- 
ence to  a  system  of  moral  duties,  applicable  to  every 
station  of  life,  and  to  all  situations  in  which  a  Mason  can 
possibly  be  placed,  although  the  explanations  are  not  so 
ample  and  diffusive  as  might  be  wished.  They  apply  in 
general  to  the  duties  which  we  owe  to  God,  our  neigh- 
bour, and  ourselves  ;  including  brief  dissertations  on  the 
theological  and  cardinal  virtues;  on  Brotherly  Love, 
Relief,  and  Truth  ;  and  a  variety  of  other  subjects  con- 
nected with  Bible  history ;  for  above  all  other  means  of 
promoting  the  interests  of  morality  amongst  the  Brother- 
hood, it  is  felt  that  the  influence  of  religion  is  the  most 
efficient  and  certain ;  and  hence  the  system  is  based  on 
the  knowledge  and  acknowledgment  of  a  God  who  is 
5* 


106  THE    SYMBOL 

the  creator  of  the  world,  and  the  author  and  giver  of 
every  good  and  perfect  gift. 

Freemasonry  must  not,  however,  be  mistaken  for  a 
religious  sect,  although  it  embraces  that  universal  sys- 
tem in  which  all  men  agree  ;  while  the  infidel  and  atheist 
are  excluded,  because  they  prefer  the  dangerous  alterna- 
tive of  disbelieving  the  divine  existence.  It  was  on  this 
rock  that  the  efforts  of  Barruel,  and  some  other  oppo- 
nents of  Masonry,  who,  labouring  to  neutralize  and  destroy 
its  influence,  were  miserably  shipwrecked  amongst  the 
quicksands  of  ignorance  and  error.  They  endeavoured  to 
make  out  that  it  was  a  religious  sect  of  a  most  exclusive 
nature,  founded  on  the  principles  of  deism ;  and,  failing 
in  their  proofs,  all  the  elaborate  superstructure  which 
they  had  raised  with  so  much  labour  and  toil  on  this  sandy 
foundation,  fell  to  the  ground  in  ruins. 

The  trust  of  a  Mason  is  in  the  Most  High  God,  as  a 
basis  which  can  never  fail,  and  a  rock  which  never  can  be 
shaken.  Nor  is  it  a  mere  empty  profession ;  for  it  is 
borne  out  and  illustrated  by  our  practice.  We  open  and 
close  our  Lodges  with  prayer ;  the  same  formula  is  used 
at  the  initiation  of  candidates ;  and  no  business  of  any 
importance  is  conducted  without  invoking  the  Divine 
assistance  on  our  labours ;  and  the  blessing  of  God  can- 
not be  expected  to  follow  any  man's  profession,  unless  it 
be  verified  by  a  good  and  virtuous  life. 

The  Lectures  of  Freemasonry  inculcate  and  enforce 
brotherly  love  as  a  means  of  inciting  the  performance  of 
duty  and  the  promotion  of  social  happiness.  But  this 
doctrine,  beautiful  as  it  is,  was  thrown  into  shade  by  the 
introduction  of  the  Theological  Virtues,  which  display  a 
Love  that  is  divine  ;  the  operation  of  which,  even  the 
extinction  of  Faith  and  Hope,  will  not  affect  it  in  the 
slightest  degree.  This  virtue  is  immortal,  and  will  form 
the  chief  attraction  amidst  those  everlasting  hills  which 
lie  beyond  the  summit  of  the  Masonic  Ladder.  T  G  A  0  T  U 
himself  taught  it  as  it  was  never  understood  before ;  and 
by  his  instructions  Masonry  became  an  universal  science ; 
for  he  promulgated  that  great  truth  which  Jew  and  Gen- 
tile alike  refused  to  admit,  that  all  mankind  are  brethren. 
No  matter  what  may  be  the  birth,  language,  or  colour  oi 
the  skin,  every  man  is  a  brother  if  he  faithfully  performs 
his  duty  to  God,  his  neighbour,  and  himself. 


OF   GLORY.  107 

And  what  are  all  other  connections  when  compared 
with  this  great  principle?  It  is  true,  friendship  is  ex- 
ceedingly pleasant ;  the  relations  of  husband  and  wife, 
parent  and  child,  are  still  more  dear.  But  they  fall  into 
insignificance  before  the  glorious  immunity  of  being  a 
brother  to  the  whole  human  race ;  and  by  consequence, 
a  son  of  God.  And  every  one  who  keeps  the  command- 
ments delivered  to  Moses  on  Mount  Sinai,  is  entitled  to 
participate  in  all  the  privileges  of  the  Covenant  made 
with  the  general  Father  of  us  all,  by  which  we  are  con- 
stituted his  children.  A  blessed  fraternity ;  consecrated 
by  Faith ;  supported  by  Hope ;  and  cemented  by  univer- 
sal Charity. 

Now,  in  the  arrangements  of  this  world,  a  parent  is 
generally  desirous  of  having  his  children  about  him ;  and 
when  arrived  at  years  of  maturity,  he  becomes  solicitous 
to  advance  them  to  a  prosperous  situation  in  the  world. 
And  he  rejoices  when  he  finds  them  sober,  industrious, 
and  respected  by  worthy  men.  Is  it  not  equally  credi- 
ble that  our  Father  which  is  in  heaven  should  rejoice 
when  his  children  obey  the  truth ;  and  that  he  is  desirous 
of  seeing  them  in  the  Grand  Lodge  above,  standing  round 
about  his  throne. 

Again,  all  earthly  connections,  how  endearing  soever 
they  may  be,  have  their  portion  of  sorrow.  Friends  may 
deceive  us,  and  bring  us  into  trouble.  A  beloved  child 
may  pursue  evil  courses,  and  bring  down  upon  himself 
shame,  and  on  his  parents  grief  and  care.  A  contentious 
wife  or  husband  embitters  life,  and  proves  the  uncer- 
tainty of  perfect  happiness  on  earth.  And  there  is  an- 
other consideration  urged  by  Freemasonry,  which  may 
stimulate  us  to  prepare  assiduously  for  a  state  where 
pain,  and  care,  and  disappointment  have  no  existence ; 
and  that  is,  the  uncertainty  which  attends  the  enjoyment 
of  all  human  felicity ;  symbolized  in  a  Mason's  Lodge  by 
the  legend  of  the  third  degree. 

The  relation  of  a  father  to  a  child,  or  of  a  husband  to 
his  wife,  is  delightful.  But  how  excruciating  is  the  sor- 
row with  which  the  death  of  any  one  of  them  covers  the 
survivors.  Observe  the  weeping  children  at  their  father's 
grave  j — observe  the  father,  overwhelmed  with  grief, 
crying  out  bitterly,  "My  son,  my  son,  would  to  God  I 
had  died  for  thee  5" — observe  a  distracted  mother,  who 


108  THE    SYMBOL 

will  not  be  comforted,  because  her  child  is  dead.  Such 
sorrows  attend  all  temporal  pleasures  and  comforts  ;  as 
is  indicated  by  the  Mosaic  pavement  of  a  lodge.  We  are 
happy  to-day — we  may  be  miserable  to-morrow.  If  we 
are  worldly,  we  are  sure  to  feel  the  sorrows  of  the  world. 
Is  it  not  better  to  be  spiritual,  as  all  good  Masons  ought 
to  be,  who  value  their  privileges  and  respect  their  obli- 
gation. 

By  such  reasoning  the  doctrines  of  Freemasonry  are 
brought  to  bear  on  the  duties  of  social  life ;  and  if  our 
sublime  Order  did  not  improve  the  condition  of  man  as  a 
citizen  of  the  world,  its  practice  would  be  an  useless 
waste  of  time,  and  would  scarcely  deserve  the  attention 
of  any  conscientious  brother. 

In  the  lectures  we  are  taught  to  consider  faith  in 
TGAOTU,  which  constitutes  the  first  step  of  the 
Masonic  Ladder,  as  primarily  necessary  to  the  attainment 
of  its  summit.  But  Faith  must  be  shown  by  its  fruits. 
It  must  lead  through  the  portal  of  Hope  to  the  consum- 
mation of  Charity ;  for  it  is  by  the  practice  of  morality 
that  our  faith  is  shown  to  be  sincere,  and  made  capable 
of  producing  a  most  refined  Love.  The  duties  taught  in 
the  Lectures  of  Freemasonry  extend  to  almost  every 
transaction  of  our  lives,  and  contain  rules  which  we  may 
apply  to  every  situation  in  which  we  are  likely  to  be 
placed.  Some  of  our  opponents  will  affirm  that  morality 
is  an  useless  qualification  for  any  man  to  possess ;  and 
that  nothing  is  required  to  prepare  us  for  the  happiness 
of  another  world,  but  a  simple  profession  of  faith.  But 
if  this  be  true,  why  did  Jehovah  promulgate  the  moral 
law  with  such  ceremonial  pomp  ?  Did  he  reveal  it  with 
such  tremendous  accompaniments,  without  exacting 
obedience  to  its  precepts  ?  So  far  from  it,  that  its  obli- 
gations have  been  retained  in  the  system  of  Christianity. 
The  Redeemer  of  mankind  commanded  his  followers  to 
love  the  Lord  their  God  with  all  their  heart,  and  soul, 
and  strength.  This  He  pronounced  to  be  the  first  great 
commandment.  And  the  second  is  like  unto  it — thou 
shalt  love  thy  neighbour  as  thyself. 

For  these  and  other  reasons  equally  cogent,  Freema- 
sonry teaches  her  members  that  if  God  had  not  intended 
the  commandments  of  the  moral  law  to  be  eternally  bind- 
ing on  the  consciences  of  his  creatures,  he  would  not  have 


OF    GLORY.  109 

re  realed  them  with  such  circumstantial  ceremony.  Nor 
would  the  moral  law  of  the  Jews  have  been  made  the 
basis  of  our  own  system  of  religion,  if  Faith,  the  first 
step  of  the  ladder,  were  capable,  unaided,  of  giving  us 
the  victory.  Other  resplendent  virtues  must  be  super- 
added.  And  therefore  the  lectures  of  masonry  enjoin 
that  "  as  prudence  directs  us  in  this  election  of  the  means 
most  proper  to  attain  our  ends,  so  justice  teaches  us  to 
propose  to  ourselves  such  ends  only  as  are  consistent 
with  our  several  relations  to  society,  rendering  to  all 
without  distinction  those  dues  which  they  are  respec- 
tively entitled  to  claim  from  us ;  bending  with  implicit 
obedience  to  the  will  of  our  Creator,  and  being  scrupu- 
lously attentive  to  the  sacred  duties  of  life ;  zealous  in 
our  attachments  to  our  native  country ;  exemplary  in 
our  allegiance  to  the  government  under  which  we  reside ; 
treating  our  superiors  with  reverence,  our  equals  with 
kindness,  and  to  our  inferiors  extending  the  benefit  of 
admonition,  instruction,  and  protection." 

As  these  and  other  similar  doctrines  and  duties  form 
a  part  of  the  very  first  Charge  which  is  delivered  to  the 
incipient  Freemason,  it  may  be  useful  to  take  a  brief  view 
of  them,  as  they  apply  to  God,  our  neighbour,  and  our- 
selves ;  as  they  form  an  exemplification  of  the  moral  law 
which  was  communicated  to  our  Grand  Master  Moses 
from  the  mountain  where  the  Deity  had  previously  mani- 
fested himself  in  a  Burning  Bush.  The  first  Table  of  this 
law  describes  our  duty  to  God ;  and  the  second  our  duty 
to  our  neighbour  and  ourselves.  Let  us,  then,  see  how 
intimately  these  duties  correspond  with  the  teaching  of 
our  noble  Order. 

Freemasonry  directs  us  to  put  our  sole  trust  in  the  One 
God  who  dwelleth  in  the  highest  heavens,  under  the 
several  names,  in  consecutive  degrees,  of  Great  Archi- 
tect, Grand  Geometrician  of  the  Universe,  and  Most 
High  or  Jehovah.  And  teaches  the  true  brother  that 
"  every  blade  of  grass  which  covers  the  field,  every  flower 
which  blows,  and  ever  insect  that  wings  its  way  in  the 
bounds  of  expanded  space,  proves  the  existence  of  a 
FIRST  CAUSE,  and  yields  pleasure  to  the  intelligent 
mind.  Were  the  enquiring  mason  to  descend  into  the 
bowels  of  the  earth,  and  explore  the  kingdom  of  ores, 
minerals,  fossils,  he  would  find  the  same  instances  of 


110  THE    SYMBOL 

divine  wisdom  and  goodness  displayed  in  their  formation 
and  structure ; — every  gem  and  pebble  proclaims  the 
handywork  of  an  Almighty  Creator.  Should  he  exalt 
his  view  to  the  more  noble  and  elevated  parts  of  nature, 
and  survey  the  celestial  orbs,  how  would  his  astonish- 
ment be  increased.  If,  on  the  principles  of  Freemasonry 
and  true  philosophy,  he  contemplates  the  sun,  the  moon, 
the  stars,  and  the  whole  concave  vault  of  heaven,  his 
pride  will  be  humbled,  and  he  will  be  lost  in  awful  ad- 
miration. The  immense  magnitude  of  those  bodies,  the 
regularity  and  rapidity  of  their  motions,  and  the  vast 
extent  of  space  through  which  they  move,  are  equally 
inconceivable ;  and  as  far  as  they  exceed  human  compre- 
hension, baffle  his  most  daring  ambition,  till,  lost  in  the 
immensity  of  the  theme,  he  sinks  into  his  primitive  insig- 
nificance. To  him,  the  Great  Geometrician  of  the  Uni- 
verse, the  father  of  Light  and  Life,  the  fountain  of 
eternal  wisdom,  let  us  humbly  dedicate  our  labours; 
imploring  him  to  bless  and  prosper  the  work  of  our  hands, 
to  his  own  glory,  the  good  of  mankind,  and  the  salva- 
tion of  our  immortal  souls." 

Our  Lectures  teach  this ;  and  further  add  that  we  are 
not  to  defile  ourselves  by  the  worship  of  any  other  deity, 
but  confine  our  adoration  to  Him  alone.  If  it  be  asked 
how  is  it  possible  to  worship  any  other  gods?  the  answer 
is  ready.  By  elevating  gold  into  an  idol,  like  the  miser; 
who  worships  the  glittering  root  of  evil  night  and  day ; 
who  thinks  of  nothing  else,  and  hopes  for  nothing  else. 

Here,  then,  is  an  object  which  takes  precedence  of 
Jehovah.  And  I  am  afraid  it  is  an  idol  which  is  wor- 
shipped by  others  besides  the  confirmed  miser. 

Again;  how  many  are  there  who  make  an  idol  of 
pleasure;  and  even  neglect  the  Most  High,  on  his  own 
sacred  day,  to  follow  it.  In  a  word,  it  will  be  found  a 
living  fact,  that  whatever  is  inordinately  loved  and  fol- 
lowed to  the  neglect  of  the  allegiance  which  is  due  to 
the  Divinity,  is  an  idol  and  constitutes  a  breach  of  that 
preliminary  law  which  the  lectures  of  Freemasonry 
strictly  enjoin  the  fraternity  to  keep  unbroken. 

It  will  not  be  difficult  to  ascertain  whether  such  con- 
duct 
our 
its 


OF    GLORY.  Ill 

Great  Architect  of  the  Universe  in  all  his  undertakings, 
some  reckless  brother  should  prefer  the  things  of  this 
world ; — if  instead  of  looking  up  to  Him  in  every  emer- 
gency for  comfort  and  support  he  should  allow  himself 
to  be  governed  by  the  crude  opinions  or  the  interested 
recommendations  of  mankind ;  if  instead  of  relying  on 
Him  in  all  doubts  and  difficulties,  with  the  awe  and 
reverence  which  is  due  from  the  creature  to  the  Creator, 
he  should  unfortunately  depend  on  his  own  understand- 
ing and  trust  to  his  own  judgment ; — if  instead  of  making 
it  his  study  to  obey  the  divine  will  and  pleasure,  he 
should  be  inclined  to  consider  his  own  interest  or  conve- 
nience in  preference  to  it — we  may  be  quite  sure  that 
the  world  is  his  idol,  and  business  or  pleasure,  in  his  es- 
timation, are  preferable  to  the  decrees  of  a  wise  and 
benevolent  Creator. 

Hence  the  propriety  of  the  admonition  to  beware  lest 
we  bow  down  to  a  graven  image,  which  is  the  second 
point  noticed  in  the  moral  law,  and  constitutes  a  breach 
of  masonic  obligation.  It  may,  indeed,  be  supposed  im- 
probable, in  these  enlightened  times,  that  any  one  would 
be  so  weak  and  so  absurd,  as  to  fall  down  and  worship 
any  inanimate  substance.  The  thing  appears  prepos- 
terous ;  but  it  is  clear  that  the  danger  does  not  lie  in  the 
literal  object  of  adoration.  Whatever  we  covet  inordi- 
nately, how  trifling  soever  it  may  be,  is  an  insult  to  the 
Deity.  And  therefore  the  Lectures  of  masonry  teach  us 
to  subdue  all  our  irregular  passions  and  propensities,  that 
a  habit  of  virtue  may  be  induced,  to  enlighten  the  mind 
and  purify  the  soul. 

It  may  therefore  be  reasonably  concluded  that  whoever 
loves  anything  better  than  his  duty  to  God,  to  him  it  is 
a  graven  image  in  which  he  puts  his  trust ;  however  he 
may  deceive  himself  and  others  at  his  initiation,  by  de- 
claring that  he  puts  his  trust  in  God.  One  of  the  duties 
which  we  owe  to  that  divine  Being  as  taught  by  Free- 
masonry, is  to  hold  his  Sacred  Name  in  the  utmost 
reverence.  And  some  of  the  superior  degrees  account  it 
Ineffable,  and  not  to  be  profaned  by  allowing  it  utterance, 
except  on  the  most  solemn  occasions ;  as  the  high  priest 
of  the  Jews  was  only  allowed  to  enter  the  Sanctum 
Sanctorum  on  the  great  day  of  annual  atonement ;  be- 
cause the  Almighty,  proclaims  that  "  he  will  not  hold 
him  guiltless  that  taketh  his  Name  in  vain." 


112  THE    SYMBOL 

The  Lectures  further  teach  that  our  ancient  brethren, 
after  diligently  attending  to  their  worldly  business  six 
days  in  the  week,  devoted  the  seventh  to  rest  and  wor- 
ship ;  and  that  it  will  be  equally  our  duty  and  interest 
to  copy  their  example ;  because  the  profanation  of  the 
Sabbath  is  forbidden  in  the  Sacred  Roll  of  the  Law ;  and 
it  unfortunately  constitutes  one  of  the  crying  sins  of  the 
nineteenth  century.  To  give  a  better  insight  into  the 
obligations  of  a  Free  and  Accepted  Mason  on  this  point, 
I  will  suggest  a  few  heads  of  self-enquiry  to  ascertain 
how  far  the  above  duties  are  binding  on  the  fraternity ; 
first  producing  a  passage  from  a  copy  of  the  ancient 
Gothic  Charges  of  Freemasonry  already  referred  to. 
"  Loveday  (Sabbath)  yet  schul  they  make  nonn,  tyl  that 
the  werke  day  be  clene  a  gonn,  apon  the  holy  day  ye 
mowe  wel  take  leyser  y  nowygh  Loveday  to  make,  lest 
that  hyt  wolde  the  werke  day,  latte  here  werke  for  suche 
a  fray ;  to  suche  ende  thenne  that  ye  hem  drawe,  that 
they  stonde  wel  yn  Goddes  lawe."  And  again.  "  Holy 
Churche  ys  Goddes  hous,  that  ys  y  mad  for  nothynge 
ellus  but  for  to  pray  yn,  as  the  bok  tellus ;  ther  the 
pepul  schal  gedur  ynne,  to  pray  and  wepe  for  here 
synne." 

Do  you,  in  obedience  to  this  advice,  conscientiously 
devote  the  Sabbath  day  to  God,  and  spend  its  sacred 
hours  in  worship,  in  reading,  and  in  meditation ;  or  do 
you  neglect  its  duties,  and  devote  it  to  worldly  or  carnal 
purposes  ?  The  ancient  masonic  directions  on  this  point, 
from  the  tenth  to  the  fourteenth  century,  are  plain  and 
precise.  "In  Holy  Churche  lef  nyse  wordes  of  lewed 
speche  and  fowle  wordes,  and  putte  away  alle  vanyte, 
and  say  thy  pater  noster  and  thyne  ave  ;  loke  also  thou 
make  no  bere,  but  ay  to  be  yn  thy  prayere,  yef  thou 
wolt  not  thyselve  pray,  latte  non  other  no  way.  In 
that  place  nowther  sytte  ny  stonde,  but  knele  fayr  down 
on  the  gronde,  and  when  the  Gospel  me  rede  schal,  fayre 
thou  stonde  up  fro  the  wal,  and  blesse  the  fayre,  yef  that 
thou  conne,  when  Gloria  tibi  is  begonne ;  and  when  the 
Gospel  ys  y  doun,  agayn  thou  mygth  knele  adown — on 
bothe  thy  knen  down  thou  falle,  for  hyse  love  that  bowght 
us  alle:1 

It  will,  then,  appear  perfectly  clear,  that  according  to 
the  teaching  of  ancient  masonry,  every  abuse  of  that  day 
which  has  been  set  apart  as  a  day  of  rest,  will  be  brought 


OF    GLORY.  113 

to  a  strict  account ;  for  if  Jehovah  has  solemnly  warned 
us  to  "  remember  that  we  keep  holy  the  Sabbath  day," 
he  will  not  fail  to  remember  also  whether  we  have 
obeyed  or  disobeyed  the  command.  What,  indeed,  can 
be  a  more  glorious  sight  for  men  and  angels,  than  an 
assembly  of  human  creatures,  who  have  souls  to  save, 
united  in  the  public  worship  of  God,  as  directed  in  the 
above  old  masonic  manuscript. 

Our  Saviour  laid  this  practical  demand  on  the  brethren ; 
"a  new  commandment  I  give  unto  you,  that  ye  love  one 
another."  And  he  adds:  "by  this  shall  all  men  know 
that  ye  are  my  disciples."  This  is  the  principal  object 
of  Freemasonry.  It  is,  therefore,  our  indispensable  duty 
to  love  the  brethren ;  or  in  other  words,  to  do  each  other 
all  the  good  offices  in  our  power ;  to  be  kind,  compas- 
sionate, and  charitable ;  not  to  speak  evil  of  others,  nor 
to  listen  when  others  wish  to  speak  evil  of  their  neigh- 
bours. It  is,  indeed,  too  true  that  there  are  many  in  the 
world  who  appear  to  take  delight  in  promoting  disputes, 
and  fomenting  quarrels.  But  is  it  agreeable  to  the  rules 
of  masonry,  to  set  friends  at  variance  with  each  other, 
to  disunite  families,  and  to  throw  society  into  confusion  ? 
On  the  contrary,  its  Lectures  speak  highly  of  the  value  of 
a  tongue  of  good  report ;  and  recommend  the  fraternity 
to  speak  as  well  of  a  brother  in  his  absence  as  in  his 
presence  ;  and,  if  unable  to  do  so  with  a  safe  conscience, 
to  preserve  a  strict  and  charitable  silence,  as  the  distin- 
guishing virtue  of  the  Order.  Let  the  master  of  a  Lodge, 
therefore,  take  every  opportunity  of  cautioning  the  breth- 
ren not  only  to  refrain  from  slander  themselves,  but  never 
to  listen  to  it ;  for  it  is  a  breach  of  the  stringent  injunc- 
tion of  the  grand  patron  of  masonry,  St.  John  the  Evan- 
gelist, who,  in  imitation  of  his  divine  Master,  frequently 
directs  us  to  love  one  another.  And  for  this  reason, 
because  if  the  love  of  God  and  man  be  the  ground  of  our 
actions,  it  will  promote  our  own  happiness,  and  spread 
the  blessings  of  peace  and  unanimity  amongst  all  ranks 
and  descriptions  of  men.  This  is  the  spirit  which  the 
Lectures  of  Freemasonry  inculcate.  It  is  the  disposition 
of  angels  and  the  practice  of  every  faithful  brother. 

One  of  the  numerous  virtues  which  are  strongly 
recommended  in  the  masonic  system,  is  filial  piety. 
According  to  the  ancient  masonic  record  which  has  been 


114  THE    SYMBOL 

BO  copiously  exemplified  in  this  Lecture,  the  reward  of 
duteous  children  is  thus  stated.  "  These  lordys  chyldryn 
therto  dede  falle  to  lurne  of  hym  the  craft  of  Gemetry, 
which  was  the  name  of  Masonry,  the  wheche  he  made  ful 
curysly;  throygh  fadrys  prayers  and  modrys  also,  thys 
onest  craft  he  putte  hem  to;  he  that  lerned  best  and 
were  of  oneste  and  passud  hys  felows  yn  curyste,  gef  yn 
that  craft  he  dede  hym  passe,  he  schulde  have  more 
worschepe  then  the  lasse." 

The  heathen  knew  very  little  of  this  virtue ;  for  the 
custom  of  exposing  infirm  children 


votaque  saepe 

Ad  spurcos  decepta  lacus, 

was  not  a  recommendation  to  the  brothers  and  sisters  of 
the  unfortunate  victims  to  be  kind  to  their  parents  in 
return;  although  the  law  of  Solon,  called  Alimenta, 
made  it  incumbent  on  children  to  provide  for  their  aged 
parents. 

Amongst  the  later  Jews  this  principle  was  virtually 
renounced ;  although  they  were  commanded  to  "  honour 
their  father  and  mother,  that  it  might  be  well  with  them, 
and  that  they  might  live  long  upon  the  earth."  And 
the  duty  was  frequently  reiterated  in  their  sacred  writ- 
ings. Thus  the  son  Sirach  says  very  affectingly,  "  honour 
thy  father  with  thy  whole  heart,  and  forget  not  the 
sorrows  of  thy  mother.  Remember  that  thou  wast  be- 
gotten of  them,  and  how  canst  thou  recompense  them 
the  things  which  they  have  done  for  thee?"  Their  dis- 
regard to  parental  necessities,  however,  was  so  remark- 
ably prominent  as  to  be  formally  recognized  by  a  Jewish 
statute,  denominated  Corban ;  and  hence  our  Saviour 
reproaches  the  Jews  for  making  a  corban  of  that  which 
ought  to  be  appropriated  to  the  use  of  their  parents. 
Thus  if  a  parent  was  in  necessity,  and  applied  to  his 
child  for  assistance,  the  answer  was,  I  have  already 
devoted  what  you  require  of  me  to  God,  and  therefore  if 
I  give  it  you,  I  shall  be  guilty  of  the  greatest  profanation. 
The  Talmud  gives  the  form  of  appropriation ;  and  though 
it  is  contrary  to  reason  and  the  feelings  of  nature,  yet  it 
was  universally  approved  and  practised  by  the  Pharisees 
and  their  successors. 


OF    GLORY.  115 

Amongst  masons  the  great  principle  of  filial  piety  is 
denoted  by  the  word  Lewis,  which  signifies  strength; 
and  in  operative  masonry  consists  of  certain  pieces  of 
metal,  which,  when  dovetailed  into  a  stone,  form  a 
cramp  by  which  great  weights,  otherwise  immovable, 
are  raised  to  certain  heights  with  very  little  difficulty, 
and  fixed  on  their  proper  bases.  In  speculative  ma- 
sonry, the  word  Lewis  symbolizes  the  son  of  a  master 
mason,  whose  duty  it  is  to  bear  the  burden  and  heat 
of  the  day  in  lieu  of  his  parents,  who,  by  reason  of 
their  age,  ought  to  be  exempt ;  to  help  them  in  the 
time  of  need,  and  thereby  render  the  close  of  their 
days  happy  and  comfortable.  His  privilege  for  so 
doing  is  to  be  made  a  mason  before  any  other  person, 
however  dignified. 

These  precepts  and  duties  are  incumbent  upon  all 
good  and  dutiful  children  who  have  been  initiated  into 
the  mysteries  of  masonry.  They  must  honour  their 
parents  by  a  filial  affection  for  their  persons,  a  defer- 
ence to  their  opinions,  a  tender  regard  for  their  safety, 
and  an  implicit  obedience  to  their  commands.  Being 
fully  sensible  of  the  immense  obligations  which  their 
nurture  and  education  have  imposed  upon  them,  they 
feel  themselves  at  all  times  ready  to  show  their  respect 
by  a  constant  and  cheerful  attendance  to  their  wishes. 
If  their  parents  are  in  want,  they  relieve  them ;  if 
they  are  feeble  or  infirm,  they  support  them,  and  on 
every  occasion  are  prepared  to  vindicate  their  welfare 
and  happiness. 

Such  are  the  obligations  which  masonry  imposes, 
and  they  are  well  calculated  to  contribute  to  the 
general  good  of  society;  for  they  are  founded  upon 
the  best  feelings  of  our  nature,  and  not  only  insure  do- 
mestic happiness,  but  also  harmony  and  peace  amongst 
all  ranks  and  descriptions  of  men.  A  parent  has  claims 
upon  his  child  which  none  but  a  parent  can  know. 
No  other  can  estimate  the  affectionate  care  and  anxiety 
which  dwell  in  the  heart  of  a  parent  to  produce  the 
welfare  of  his  offspring,  at  a  time  when  they  are  in 
capable  of  providing  for  themselves — when  they  must 
have  perished,  if  deprived  of  parental  tenderness.  The 
wise  man  truly  says,  "the  father  waketh  for  the 
daughter  when  no  man  knoweth,  and  the  care  for 


11C  THE    SYMBOL 

her  taketh  away  sleep."  Common  gratitude,  therefore, 
ought  to  point  out  the  necessity  of  an  adequate  return, 
when  age  and  infirmity  have  cast  a  shade  over  these 
early  and  constant  friends,  and  the  loss  of  health  and 
strength  is  accompanied  by  adversity,  and  perhaps  by 
sickness  and  pain. 

But  experience  shows  that  gratitude  is  too  slender 
a  tie  to  operate  with  a  beneficial  effect  on  stubborn 
or  impracticable  natures.  We  frequently  see  parents 
deserted  by  their  children  at  a  period  when  they  are 
most  in  need  of  active  assistance.  They  have  arrived 
at  maturity  perhaps — they  have  families  of  their  own 
to  provide  for — and  this  is  considered  a  sufficient  ex- 
cuse for  leaving  their  aged  parents  to  the  mercy  of  the 
world.  They  have  been  indebted  to  them  for  nurture, 
for  instruction,  for  the  means  of  procuring  subsistence  ; 
and  yet  all  these  benefits  are  overlooked  on  a  narrow 
and  selfish  principle  which  Freemasonry  is  solicitous 
to  remove.  They  abandon  their  parents  to  want  and 
all  its  miserable  attendants ;  and  by  such  conduct, 
frequently  bring  their  gray  hairs  with  sorrow  to  the 
grave. 

The  Mosaic  pavement  of  a  mason's  lodge  is  placed 
there  to  show  the  vicissitudes  of  human  life;  that 
however  prosperity  may  favour  us  with  its  smiles  to- 
day, it  is  uncertain  how  long  it  will  continue  to  bless 
us.  Adversity  may  come  when  we  least  expect  it, 
and  penury  and  distress  may  follow  joy  and  pleasure. 
The  latter  period  of  life  may  be  subjected  to  want 
and  misery,  when  we  are  most  unfit  to  encounter  it ; 
and  instead  of  resting  in  peace  after  a  long  and 
troublesome  journey,  we  may  be  compelled  again  to 
encounter  the  burden  and  heat  of  the  day.  This,  then,  is 
the  period  for  the  Lewis  to  display  the  virtues  of 
filial  piety  and  gratitude;  and  in  such  a  case  no 
danger  is  so  great,  but  he  will  readily  encounter  it, 
and  no  toil  so  severe,  but  he  will  willingly  bear  it. 
This  is  strongly  recommended  in  the  system  of  Free- 
masonry ;  and  forms  an  important  link  in  the  chain  of 
benefits  which  society  receives  from  this  benevolent 
institution. 

Now,  as  Free  and  Accepted  Masons,  we  may  be 
inclined  to  believe  that  we  have  done  every  thing 


OF    GLORY.  117 

which  the  Order  prescribes  in  this  particular,  by 
obedience  and  submission  to  our  immediate  parents. 
But  it  is  our  duty  also  to  honour  all  men,  and  love 
the  brotherhood,  whatever  be  their  station,  whether 
superiors,  equals,  or  inferiors.  To  the  first  we  owe 
submission;  to  the  two  last  love  and  condescension. 
It  will  be  for  us  to  consider  whether  we  have  always 
obeyed  this  command,  by  submitting  to  lawful  au- 
thority on  the  one  hand,  or  treating  our  humbler 
brethren  with  supercilious  contempt  on  the  other. 
What  alas !  is  the  greatness  of  this  world  ?  All  that 
can  be  said  of  the  very  proudest  man  in  existence, 
after  he  is  dead,  is — that  he  was  born — he  lived — and 
he  died.  Pride  is  as  hateful  to  God  as  it  is  to  man. 
He  made  the  poor  as  wrell  as  the  rich ;  and  with  him 
there  is  no  respect  of  persons. 

The  doctrines  of  masonry  respect  equally  a  brother's 
life ;  the  chastity  of  his  wife  and  daughter ;  and  the 
protection  of  his  property  and  reputation.  A  brother's 
life  is  a  sacred  deposit,  which  no  one  will  dare  to 
violate,  if  he  duly  reflects  on  the  punishment  of  mur- 
der, as  it  is  delineated  in  certain  ceremonies  which  are 
familiar  to  the  perfectly  initiated  mason.  But  there 
are  some  things  more  valuable  than  life.  The  Book 
which  lies  open  on  the  pedestal  of  a  mason's  lodge 
will  tell  you  what  they  are.  "  Ye  have  heard  that  it 
was  said  by  them  of  old  time,  thou  shalt  not  kill ; 
and  whosoever  shall  kill  shall  be  in  danger  of  the 
judgment.  But  I  say  unto  you,  that  whosoever  is 
angry  with  his  Brother  without  a  cause,  shall  be  in 
danger  of  the  judgment;  and  whosoever  shall  say  to 
his  Brother,  Raca,  shall  be  in  danger  of  the  council ; 
but  whosoever  shall  say,  thou  fool,  shall  be  in  danger 
of  hell  fire."  By  these  words  we  understand  that 
anger  and  quarrelling  are  highly  reprehensible,  and 
therefore  our  laws  contain  stringent  provisions  against 
all  such  improper  practices.  Our  Grand  Patron  St. 
John  is  particularly  strong  upon  this  point,  when  he 
says  "he  that  loveth  not  his  brother  abideth  in  death." 
And  he  has  a  plainer  expression  even  than  this,  and 
more  to  our  present  purpose.  "  Whosoever  hateth 
his  brother  is  a  murderer;  and  no  murderer  hath 
eternal  life  abiding  in  him." 


118  THE    SYMBOL 

Who,  then,  can  be  innocent  of  this  offence?  Where 
is  the  man  to  be  found  who  has  never  been  at  variance 
with  his  brother?  And  this,  on  the  above  authority, 
is  called  murder.  And,  indeed,  hatred  and  illwill  have 
often  ended  in  murder,  when  the  angry  man  deemed 
himself  incapable  of  such  a  crime.  Consider  the 
delinquency  of  the  three  Fellow  Crafts,  and  reflect  on 
their  punishment.  And  if  we  suffer  ourselves  to  be 
provoked  to  anger  on  every  trifling  occasion,  who  can 
tell  what  injury  may  arise,  if  our  anger  be  increased  by 
insult  and  provocation. 

But  there  are  many  other  ways  of  violating  this  pre- 
cept, against  which  the  Free  and  Accepted  Mason  ought 
to  be  for  ever  on  his  guard.  For  instance ;  in  wishing 
for  the  death  of  any  person  who  may  stand  in  the  way 
of  our  advancement ;  or  that  of  any  official  person  wThom 
we  hope  to  succeed.  This  is  at  least  a  violation  of  our 
duty  to  God,  our  neighbour,  and  ourselves  ;  and  a  breach 
of  our  masonic  obligation. 

The  next  precept  to  which  I  have  referred,  as  being 
one  of  the  peculiar  doctrines  which  are  contained  in  the 
lectures  of  masonry,  respects  the  personal  chastity  of  a 
mason's  wife  or  daughter.  Indeed  it  was  a  positive  com- 
mand written  by  the  finger  of  God — "Thou  shalt 
not  commit  adultery."  And  a  primitive  law  of  masonry 
was  thus  expressed. 

Thou  schal  not  by  thy  inaystres  wyf  ly, 
Ny  by  thy  felows,  yn  no  maner  wyse, 
Lest  the  craft  wolde  the  despyse  ; 
Ny  by  thy  felows  concubyne, 
No  more  thou  woldest  he  dede  by  thyne. 
Gef  he  forfete  yn  eny  of  hem, 
So  y  chasted  thenne  most  he  ben ; 
Ful  mekell  care  mygth  ther  begynne, 
For  suche  a  fowle  dedely  synne. 

There  is  every  reason  to  believe  that  this  law  is  re- 
spected by  the  fraternity,  although  it  condemns  a  sin 
which  is  sometimes  practised  by  others  without  remorse, 
and  talked  of  without  shame.  Our  Grand  Master,  king 
Solomon,  however,  says,  "rejoice  0  young  man,  and  let 
thy  heart  cheer  thee  in  the  days  of  thy  youth,  and  walk 
in  the  ways  of  thine  heart  and  in  the  sight  of  thine  eyes ; 


OF    GLORY.  119 

but  know  thou  that  for  all  these  things  God  will  bring 
thee  into  judgment." 

We  now  come  to  the  consideration  of  the  inviolability 
of  our  neighbour's  property  and  reputation,  which  Free- 
masonry binds  us  to  protect  as  carefully  as  if  they  were 
our  own.  It  is  not  enough  that  no  encroachments  are 
made  on  it  by  actual  violence  on  our  own  part,  or  conni- 
vance when  it  is  invaded  by  others.  The  good  mason, 
who  acts  according  to  the  instruction  which  he  receives 
in  the  Lodge,  will  not  endeavour  to  profit  by  his  brother's 
ignorance  or  inexperience  in  any  worldly  transactions ; 
but  so  far  from  injuring  him,  he  will  protect  him  from 
danger  by  giving  him  timely  notice  of  any  attack  which 
may  be  meditated  by  others ;  thus  showing  to  the  un- 
initiated world  that  we  are  united  by  a  chain  of  indisso- 
luble affection,  which  cannot  fail  to  distinguish  us  while 
we  continue  to  practise  the  distinguishing  duties  of  our 
profession,  Brotherly  Love,  Relief,  and  Truth. 

In  the  United  States,  there  is,  or  was,  a  peculiar  de- 
gree, by  which  the  fraternity  undertook  to  protect  the 
interests  of  their  brethren  from  encroachment ;  and  for 
this  purpose,  the  candidate,  at  his  admission,  promises  to 
caution  his  brother  by  sign,  word,  or  token,  not  only 
when  he  is  about  to  do  anything  contrary  to  the  prin- 
ciples of  masonry,  or  whenever  he  sees  him  about  to  in- 
jure himself  by  inadvertence  or  ignorance  in  buying  and 
selling ;  but  that  he  will  himself,  being  so  cautioned, 
pause  and  reflect  on  the  course  he  is  pursuing  ;  and  that 
he  will  assist  a  brother  by  introducing  him  in  business 
to  his  friends,  and  to  promote  his  interests  by  every 
means  in  his  power. 

And  further,  Freemasonry  teaches  the  brethren  by  its 
lectures  that  it  is  their  duty  to  support  a  brother's  char 
acter  in  his  absence  more  energetically  than  in  his  pres- 
ence, because  it  is  presumed  that  when  present  he  will 
be  able  to  vindicate  his  own  reputation ;  not  wrongfully 
to  revile  him,  or  suffer  him  to  be  reviled  by  others  if  it 
is  in  their  power  to  prevent  it.  An  offence  against  this 
precept  is  committed  by  misrepresenting  the  conduct  of 
a  brother,  or  passing  uncharitable  reflections  upon  him ; 
by  whispering,  backbiting  or  circulating  injurious  reports. 
This  has  always  been  considered  a  fault  of  such  magni- 
tude, that  T  a  A  0  T  U  has  decreed  that  "  all  liars  shall 


120  THE    SYMBOL 

have  their  part  in  the  lake  which  burneth  with  fire  and 
brimstone;"  and  Freemasonry  discountenances  slander 
by  giving  honour  to  the  tongue  of  good  report,  which  is 
indicated  in  the  Tracing  Board  by  a  specific  and  ex- 
pressive symbol. 

I  shall  now  consider  a  few  negative  virtues  which  are 
embodied  in  the  lectures  of  Freemasonry  ;  trusting  that 
they  will  be  found  equally  valuable  with  those  already 
mentioned ;  and  applicable  alike  to  the  fraternity,  and  to 
society  at  large  ;  because  an  abstinence  from  vice  is  as 
useful  to  the  community  as  the  practice  of  virtue. 

The  best  masons  are  not  always  the  most  learned  men ; 
for  the  chief  excellence  of  the  Order  does  not  consist  so 
much  in  its  science  as  in  its  morality.  The  moral  and 
intellectual,  though  frequently  found  in  unison  with  each 
other,  are  qualities  essentially  different.  "  That  virtue 
proceeds  from  rectitude,  and  vice  from  error  of  judgment, 
we  do  not  at  all,  perhaps,  perceive  with  sufficient  clear- 
ness. By  the  terms  of  distinction  we  are  in  the  habit  of 
using  in  familiar  discourse,  when  we  are  speaking  of  the 
intellectual  and  moral  characters  of  mankind,  we  are 
some  of  us,  possibly,  in  some  measure  diverted  from  dis- 
cerning the  derivation  of  right  and  wrong  conduct,  from 
just  and  false  opinion.  We  speak,  in  common  conversa- 
tion, of  a  good  head  and  a  good  heart ;  and  we  are  care- 
lessly led  by  this  local  account  of  intellectual  and  moral 
excellence,  to  conceive  of  good  sense  and  good  living,  as 
proceeding  from  different  departments  and  provinces  of 
our  nature ;  and  fancifully  to  consider  them  as  having 
their  source  where  we  thus  figuratively  assign  them  their 
seat,"1 

But  universal  experience  convinces  us  that  this  is  not 
always  the  case.  The  cleverest  and  most  talented  men 
are  sometimes  extremely  dissolute.  Such  persons,  when 
they  apply  their  learning  or  talent  to  improper  purposes, 
are  the  most  dangerous  characters  in  existence.  Their 
judgment  and  tact  enable  them  to  conceal  the  iniquity 
of  their  intentions,  and  they  hence  practise  their  ne- 
farious plans  on  the  credulity  of  the  public  with  impu- 
nity. Joseph  Balsamo,  better  known  under  his  assumed 
name  of  Count  Cagliostro,  was  a  clever  charlatan  of 

1  Fawcett's  Sermons,  vol.  i.,  p.  127. 


OF    GLORY.  121 

this  description.  His  success  in  the  prosecution  of  his 
schemes  is  thus  detailed  in  the  memoirs  of  Abbe  Georgel, 
touching  the  case  of  Cardinal  Kohan.  "In  the  mean 
time  an  unfortunate  circumstance  contributed  to  hurry 
the  Cardinal  into  extraordinary  adventures.  I  do  not 
know  what  monster,  envious  of  the  tranquility  of  honest 
men,  had  vomited  forth  upon  our  country  an  enthusiastic 
empiric, — a  new  Apostle  of  the  religion  of  nature,  who  created 
converts  in  the  most  despotic  manner,  and  subjected  them  en- 
tirely'to  his  influence. 

"Some  speedy  cures  effected  in  cases  that  were  pro- 
nounced incurable,  and  fatal  in  Switzerland  and  Stras- 
burg,  spread  the  name  of  Cagliostro  far  and  wide,  and 
raised  his  renown  to  that  of  a  truly  miraculous  physi- 
cian. His  attention  towards  the  poor  and  his  contempt 
for  the  rich,  gave  his  character  an  air  of  superiority  and 
interest  which  excited  the  greatest  enthusiasm.  Those 
whom  he  chose  to  honour  with  his  familiarity,  left  his 
society  with  ecstacy  at  his  transcendent  qualities.  The 
Cardinal  de  Rohan  waa  at  his  residence  at  Saverne, 
when  the  Count  de  Cagliostro  astonished  Strasburg  and 
all  Switzerland  with  the  extraordinary  cures  he  perform- 
ed. Curious  to  see  so  remarkable  a  personage,  the  Car- 
dinal went  to  Strasburg.  It  was  found  necessary  to  use 
interest  to  be  admitted  to  the  Count.  If  M.  le  Cardinal 
is  sick,  said  he,  let  him  come  to  me  and  I  will  cure  him? 
if  he  be  well,  he  has  no  business  with  me,  nor  have 
I  with  him.  This  reply,  far  from  giving  offence  to 
the  vanity  of  the  Cardinal,  only  increased  the  desire  he 
had  to  be  acquainted  with  him. 

"  At  length,  having  gained  admission  to  the  sanctuary 
of  this  new  Esculapius,  he  saw  on  the  countenance  of 
this  incommunicative  man  a  dignity  so  imposing  that 
he  felt  himself  penetrated  by  a  religious  awe,  and  that 
his  first  words  were  inspired  by  reverence.  This  inter- 
view, which  was  very  short,  excited  more  strongly  than 
ever  the  desire  of  a  more  intimate  acquaintance.  At 
length  it  was  obtained,  and  the  crafty  empiric  timed  his 
conduct  and  his  advances  so  well,  that  at  length,  with- 
out seeming  to  desire  it,  he  gained  the  entire  confidence 
of  the  Cardinal,  and  possessed  the  greatest  ascendency 
over  him.  His  Egyptian  lodges  were  opened  at  night 
in  the  Cardinal's  own  drawing  room,  illuminated  by  an 
6 


122  THE    SYMBOL 

immense  number  of  wax  tapers ;  and  he  succeeded  in 
persuading  his  dupe,  that  under  the  influence  of  a  famili- 
ar demon,  he  could  teach  him  to  make  gold  out  of  baser 
metals,  and  transmute  small  diamonds  into  large  precious 
stones.  And  thus  under  the  pretence  of  developing  the 
rarest  secrets  of  the  Rosicrucians  and  other  visionaries, 
who  believed  in  the  existence  of  the  Philosopher's  stone, 
the  elixir  of  life,  &c.,  he  cheated  the  Cardinal  out  of 
large  sums  of  money,  which,  instead  of  passing  through 
the  crucibles,  found  their  way  into  the  pockets  of  the 
sharper." 

The  true  science  of  Freemasonry  guards  against  such 
impostures  by  the  most  stringent  regulations ;  and 
recommends  the  practice  of  virtue  as  a  shield  against 
the  impositions  of  designing  men.  Thus  the  Constitu- 
tions declare  that  no  person  shall  be  admitted  as  a  can- 
didate without  notice  and  strict  enquiry  into  his  charac- 
ter and  qualifications.  That  every  candidate  must  be  a 
free  man  and  his  own  master,  and  at  the  time  of  his 
initiation,  be  known  to  be  in  reputable  circumstances. 
He  should  be  a  lover  of  the  liberal  arts  and  sciences,  and 
have  made  some  progress  in  one  or  other  of  them. 
And  previous  to  his  initiation,  he  is  called  upon  to  sub- 
scribe a  declaration  that  he  will  cheerfully  conform 
to  all  the  ancient  usages  and  established  customs  of  the 
Order.  And  even  then,  he  cannot  on  any  pretence 
be  admitted,  if,  on  the  ballot,  three  black  balls  shall 
appear  against  him. 

The  Charge  delivered  to  an  entered  apprentice  is 
equally  plain  and  significant.  "  No  institution  can 
boast  a  more  solid  foundation  than  that  on  which  Free- 
masonry rests — the  practice  of  social  and  moral  virtue;  and 
to  so  high  an  eminence  has  its  credit  been  advanced, 
that  in  every  age,  monarchs  themselves  have  become  the 
promoters  of  the  art,  have  not  thought  it  derogatory 
from  their  dignity  to  exchange  the  sceptre  for  the 
trowel ;  have  patronized  our  mysteries,  and  even  joined 
our  assemblies." 

With  such  precautions,  it  will  appear  at  least  very 
improbable  that  vicious  or  unworthy  characters  should 
gain  admission  into  a  lodge.  But  unfortunately  this 
does  sometimes  occur.  And  the  characters  of  men 
undergo  such  extraordinary  and  unexpected  changes  by 


OF    GLORY.  123 

the  force  of  circumstances,  that  it  is  impossible  for 
Freemasonry  to  answer  for  the  stability  of  every  bro- 
ther who  may  have  been  enrolled  amongst  its  members ; 
and  such  alterations  in  the  disposition  cannot  be  provi- 
ded against  by  any  sumptuary  law.  The  universal 
system  remains  unsullied  by  the  introduction  of  an 
occasional  impostor,  although  the  locality  where  such  an 
event  occurs  may  suffer  a  temporary  shadow  to  obscure 
its  light ;  for  as  Agesilaus  observed  when  the  director  of 
ceremonies  in  the  Gymnasium  placed  him  in  an  unwor- 
thy situation ;  "  it  is  not  the  place  that  makes  the  man, 
but  the  man  that  makes  the  place  honourable  or  disho- 
nourable." 

It  is  to  be  regretted,  however,  that  such  impostors 
sully  and  avert  the  stream  of  masonic  charity.  They 
prowl  about  the  country  with  false  certificates,  and 
often  succeed  in  deluding  benevolent  brothers,  to  the 
injury  of  those  who  are  really  in  distress.  And  the 
difficulty  of  distinguishing  between  real  and  assumed 
objects  of  charity  may  be  estimated  from  such  cases  as 
the  following,  which  has  been  extracted  from  'the  Quar- 
terly Communication  for  Dec.,  1823.  "A  Report  from 
the  Board  of  General  Purposes  was  read,  stating  that  an 
individual,  calling  himself  Simon  Ramus,  had  been 
endeavouring  to  impose  upon  the  brethren,  and  to 
obtain  pecuniary  assistance,  under  colour  of  a  fabricated 
certificate,  stating  him  to  have  been  a  member  of  the 
Lodge  No.  353.  And  also  that  another  individual,  calling 
himself  Miles  Martin,  but  supposed  to  be  one  Joseph 
Larkins,  had,  in  a  similar  manner,  been  endeavoring  to 
impose  upon  the  brethren,  under  colour  of  a  certificate 
from  the  Grand  Lodge  of  Ireland  and  another  from  the 
Lodge  No.  145,  at  Norwich;  all  which  certificates  had 
been  detained  and  transmitted  to  the  Grand  Lodge. 
The  Board  stated  that  they  were  induced  to  make  this 
Report  with  a  view  to  guard  brethren  against  further 
attempts  at  imposition  by  those  individuals,  although 
their  means  were  in  a  great  measure  destroyed  by  the 
detention  of  the  certificates." 

Such  cases  are  of  common  occurrence  in  the  country; 
and  to  guard  against  them  as  completely  as  possible, 
the  laws,  under  the  presumption  that  ignorance  is  the 
parent  of  vice,  provide  against  the  admission  of  un- 


124  THE    SYMBOL 

educated  persons  who  are  incapable  of  writing  their 
own  names,  by  requiring  them  actually  to  suscribe 
the  Declaration.  A  want  of  attention  to  this  rule  is 
calculated  to  produce  many  other  irregularities.  The 
following  censure  of  the  Grand  Lodge  on  this  point 
merits  general  circulation  amongst  the  brethren.  For 
obvious  reasons  the  name  of  the  offending  lodge  is 
omitted.  "  It  being  remarked  in  the  Grand  Lodge  that 
some  of  the  brethren  of  the  Lodge  No.  —  were  unable 
to  write,  inasmuch  as  their  marks  only  were  affixed 
against  their  names,  and  amongsfr  them  was  the  Junior 
Warden;  and  the  law,  sec.  iv.,  p.  90,  declaring  such 
individuals  ineligible  for  initiation,  the  M.  W.  Grand 
Master  will,  after  this  notice,  feel  it  a  duty  he  owes  to 
the  Craft  to  bring  under  the  cognizance  of  the  Grand 
Lodge  the  conduct  of  any  Lodge  which  shall  violate  the 
wholesome  and  necessary  law  above  referred  to ;  a 
breach  of  which  it  is  declared  in  the  preamble  to  the 
regulations  for  proposing  members,  &c.,  p.  SS,  shall 
subject  the  offending  lodge  to  erasure.  And  the  M.  W. 
Grand  Master  will  require  his  Provincial  Grand  Masters 
to  warn  the  lodges  under  their  respective  superintend- 
ence, of  this  His  Royal  Highness's  determination,  and 
to  report  to  him  any  instance  which  shall  come  to  their 
knowledge  of  a  disregard  of  the  law  in  this  respect."2 

»  Quart.  Com.  26th  Sept.,  1826. 


OF    GLORY 


125 


LECTURE  V. 


(Bptatle  Debitotorq 


TO 


BRO.    REV.    CHARLES     NAIRNE,    D.    P.    G.    M.     &   W.    M. 


REV.    W.    N.    JEPSON, 

G.    T.    \V.    SIBTHORP,    ESQ., 

E.    F.    BROADBENT,    ESQ., 

G.    H.    SHIPLEY, 

RALPH    TAYLOR, 

M.    WOODCOCK, 

JOSEPH    DURANCE, 

JOHN    MIDDLETON, 

HENRY    COTTON, 


S.  W. 

J.  W. 

P.   M. 

TREA. 

P  M.  &  SEC. 
S.  D. 
J.  D. 

P.    M.    &   M.    C. 
STEWARD, 


Of  the   Wiiham  Lodge,  Lincoln,  No.  374. 


MY  DEAR  BRETHREN  AND  FRIENDS, 

Whom  I  know  so  well,  and  esteem  so  highly,  will 
accept  this  trifling  testimony  of  my  regard,  resulting 
from  a  connection  of  many  years'  standing,  and  a  social 
intercourse  that  has,  I  flatter  myself,  been  mutually 
advantageous. 

Oft  have  I  met  your  social  band, 
And  spent  the  cheerful  festive  night; 

Oft,  honoured  with  supreme  command. 
Presided  o'er  the  sons  of  Light. 


126  THE    SYMBOL 

And  by  that  hieroglyphic  bright 

Which  none  but  craftsmen  ever  saw ; 

Strong  memory  on  my  heart  shall  write 
Those  happy  scenes  when  far  awa'. 

BURNS. 

Those  happy  days  are  gone,  never  to  return.  Younger 
men  may  enjoy  them  as  I  have  done ;  although  it  will  re- 
quire a  very  high  degree  of  enthusiasm  to  impart  the 
same  relish  which  it  has  been  my  good  fortune  to  possess. 
Some  of  my  happiest  moments  have  been  passed  in 
a  mason's  lodge.  Commonplace  maxims,  if  they  were 
only  clothed  in  the  mantle  of  Freemasonry,  have  been 
invested  with  all  the  dignity  of  philosophy ;  and  prosaic 
precepts  have  mounted  in  my  excited  imagination  to 
the  sublime  regions  of  poetic  inspiration. 

I  often  look  back  upon  that  period  with  sensations  of 
unfeigned  pleasure.  It  was  like  a  bright  halo  of  glory 
which  overshadowed  my  path,  and  cast  its  streams  of 
glittering  light  about  me.  The  Lodge  was  a  Paradise 
of  pleasure,  and  masonry  spread  a  gleam  of  sunshine 
on  my  existence.  Your  lodge,  my  dear  brethren,  is 
associated  in  my  mind  with  that  season  of  felicity, 
as  connected  with  my  Provincial  presidency;  and  I 
cannot  offer  you  a  better  wish  than  that  you  may 
enjoy,  as  I  have  done,  the  social  delights  which  spring 
from  an  intercourse  with  each  other  in  a  tyled  Lodge, 
governed  by  Wisdom,  protected  by  Strength,  and  en- 
livened by  Beauty. 

There  are  many  good  masons  in  the  Witham  Lodge 
who  have  made  it  their  study  to  investigate  the  doc- 
trines contained  in  the  system  of  Freemasonry,  and 
to  trace  them  to  their  source,  that  their  accuracy  may 
be  established  by  the  most  unexceptionable  references. 
If  it  were  not  founded  on  the  strong  basis  of  truth, 
it  would  not  have  so  nobly  and  triumphantly  sustained 
the  repeated  attempts,  both  direct  and  indirect,  and 
all  insidious,  to  sully  its  fair  fame,  and  blot  it  out  of 
the  list  of  those  beneficent  institutions  which  confer 
so  much  honour  on  their  supporters,  and  such  inesti- 
mable benefits  on  society  at  large. 

The  symbol  which  forms  the  subject  of  the  Lecture 
which  I  have  the  pleasure  of  dedicating  to  you,  is  of 
such  importance  as  to  admit  of  several  interpretations, 


OF    GLORY.  127 

each  illustrating  the  sublimity  of  its  reference;  and 
unitedly  forming  a  constellation  of  moral  and  religious 
virtues  which  constitute  an  appropriate  introduction  to 
the  divine  qualities  that  point  the  way  to  heaven. 

That  the  Members  of  the  Witham  Lodge  may  expe- 
rience no  difficulty  in  finding  that  narrow  path,  is  the 
sincere  wish  of 

W.  Sir,  and  dear  brethren, 

Your  sincere  friend, 

And  faithful  Brother, 
GEO.  OLIVER,  D.D., 
Hon.  Member  of  the  Witham  Lodge. 


SCOPWICK  VICARAGE, 
October  1,  1849. 


128  THE    SYMBOL 


3Cfrtatt  tire 


The  twelve   definitions  of  the    Circle   and  Parallel  Lines 
considered. 

"  The  Circle  has  ever  been  considered  symbolic  of  the  Deity  ;  for 
as  a  Circle  appears  to  have  neither  beginning  nor  end,  it  may  justly 
be  considered  a  type  of  the  Deity,  without  either  beginning  of  days 
or  ending  of  years.  It  also  reminds  us  of  a  future  state,  where  we 
hope  to  enjoy  everlasting  happiness  and  glory." 

OLD  LECTURES 

WHEN  a  candidate  for  masonic  honours  has  been 
enlightened  by  describing  the  circle  of  duty  round  the 
central  point  of  light,  and  is  permitted  to  look  round 
him  and  observe  the  appointments  and  decorations,  he 
is  particularly  struck  with  the  appearance  of  numerous 
instruments  of  mechanical  labour  which  appertain  to  the 
trade  of  an  operative  mason  ;  intermixed  with  a  profuse 
sprinkling  of  astronomical  signs,  and  indications  of  a 
present  Deity,  which  he  sees  arranged  methodically 
about  the  Lodge.  On  whatever  side  he  may  turn  his 
eyes,  the  effect  is  still  the  same.  The  ceiling  is  covered 
with  symbols  ;  as  well  as  the  pedestal,  the  tables,  the 
walls,  and  the  pillars.  And  before  him,  on  what  he  may 
take  to  be  an  altar,  lies  the  Volume  of  the  Sacred  Law  of 
God,  covered  with  mathematical  instruments  ;  which  he 
also  observes  are  repeated  on  the  bosoms  of  the  Officers. 
These  we  call  Jewels,  for  the  same  reason  as  righteous 
men  are  often  dignified  with  this  title  in  the  Holy  Volume 
just  mentioned,1  because  they  are  held  amongst  us  in 
superior  estimation.  The  floor  is  composed  of  Mosaic 
work,  and  surrounded  with  a  tesselated  border,  in  imita- 
tion of  the  lithostrata  or  tesselated  pavements  of  the 

1  Mai.  iii.,  17. 


OF    GLORY.  129 

Romans,  so  many  remains  of  which  exist  in  our  own 
country. 

On  a  first  view  of  this  peculiarity,  the  ideas  of  the 
candidate  may  probably  revert  to  the  chambers  of 
imagery,  so  well  described  by  the  prophet  Ezekiel;2  to 
the  Pantheon  of  Rome,  the  Catacombs  of  Egypt,  or  the 
cavern  temples  of  Hindoostan.  But  his  antiquarian 
reminiscences  will  afford  a  very  imperfect  notion  of  the 
scene  which  is  exhibited  in  a  mason's  Lodge ;  for  those 
decorations,  unlike  the  symbols  of  masonry,  consisted  of 
sensible  objects  of  veneration — single  and  double-faced 
deities,  compound  and  imaginary  animals ; 

Genii  with  heads  of  birds,  hawks,  ibis,  drakes, 
Of  lions,  foxes,  cats,  fish,  frogs,  and  snakes, 
Bulls,  rams,  and  monkeys,  hippopotami, 
With  knife  in  paw,  suspended  from  the  sky ; 
Gods  germinating  men,  and  men  turn'd  to  gods, 
Seated  in  honour  with  gilt  crooks  and  rods  ; 
Vast  scarabaei,  globes  by  hands  upheld 
From  chaos  springing,  'mid  an  endless  field 
Of  forms  grotesque — the  sphynx,  the  crocodile, 
And  other  reptiles  from  the  slime  of  Nile.3 

Similar  monuments  have  been  recently  discovered  in 
Central  America,  which  Stephens  thus  describes.  They 
"  stand  in  the  depths  of  a  tropical  forest,  silent  and  so- 
lemn, strange  in  design,  excellent  in  sculpture,  rich  in 
ornament,  different  from  the  works  of  any  other  people, 
their  uses  and  purposes,  their  whole  history  so  entirely 
unknown,  with  hieroglyphics  explaining  all,  but  perfectly 
unintelligible.  Often  the  imagination  was  pained  in 
gazing  at  them.  The  tone  which  pervades  the  ruins  is 
that  of  deep  solemnity.  An  imaginative  mind  might  be 
infected  with  superstitious  feelings.  From  constantly 
calling  them  by  that  name  in  our  intercourse  with  the 
Indians,  we  regarded  those  solemn  memorials  as  Idols, 
deified  kings  and  heroes  ;  objects  of  adoration  and  cere- 
monial worship.  We  did  not  find  on  either  of  the 
monuments  or  sculptured  fragments  any  delineations  of 
human,  or  in  fact,  any  other  kind  of  sacrifice ;  but  had 
no  doubt  that  the  large  sculptured  stone  invariably  found 
before  each  idol,  was  employed  as  a  sacrificial  altar 

8  Ezek.  viii.,  10.  3  Hall's  Life  of  Salt,  vol.  ii.,  p.  416. 

6* 


130  THE    SYMBOL 

The  form  of  sculpture  most  frequently  met  with  was  a 
death's  head  ;  sometimes  the  principal  ornament,  and 
sometimes  only  accessory  ;  whole  rows  of  them  on  the 
outer  wall,  adding  gloom  to  the  mystery  of  the  place, 
keeping  before  the  eyes  of  the  living,  death  and  the 
grave  ;  and  presenting  the  idea  of  a  holy  city — the 
Mecca  or  Jerusalem  of  an  unknown  people."4 

And  a  most  curious  circumstance  respecting  these 
ancient  monuments  of  a  nation  whose  very  existence 
is  unrecorded,  is  worthy  of  notice  here.  The  workmen 
in  their  construction,  used  certain  mason-marks  to 
indicate  their  own  productions.  Thus  Stephens  tells  us 
that  "  on  the  walls  of  these  desolate  edifices  were  prints 
of  the  mano  Colorado,  or  red  hand.  Often  as  I  saw  this 
print,  it  never  failed  to  interest  me.  It  was  the  stamp 
of  the  living  hand  ;  and  always  brought  me  nearer  to  the 
builders  of  these  cities.  The  Indians  said  it  was  the 
hand  of  the  Master  of  the  Building."5 

In  a  mason's  lodge,  however,  every  thing  which  the 
candidate  sees  before  his  eyes,  possesses  a  symbolical 
meaning  to  recommend  the  practice  of  virtue  in  order 
to  produce  the  glory  of  God,  peace  on  earth,  and  good 
will  towards  men ;  a  result  which  is  considered  accepta- 
ble to  T  G  A  0  T  U,  because  it  cannot  fail  to  prove  a 
source  of  happiness  to  his  creatures,  and  lead  to  an 
abundant  reward  in  the  mansions  of  the  blessed. 

The  explanations  of  one  series  of  these  masonic  sym- 
bols will  be  amply  sufficient  to  illustrate  my  proposition, 
that  the  poetry  of  Freemasonry  should  be  understood  and 
felt  before  the  science  can  be  estimated  according  to  its 
real  value ;  for  symbolism  constitutes  not  only  the 
materials,  but  the  very  essence  of  poetry.  The  early 
Christians  had  a  symbol  for  every  thing ;  nor  did  they 
hesitate  to  borrow  these  expressive  tokens  from  the 
heathen,  if  they  promised  to  advance  the  interests  of 
their  own  system  of  religion.  As  Lord  Lindsay  observes 
respecting  the  adoption  of  pagan  rites  and  ceremonies 
into  Christianity,  "  our  ancestors  touched  nothing  that 
they  did  not  Christianize ;  they  consecrated  this  visible 
world  into  a  temple  of  God,  of  which  the  heavens  were 
the  dome,  the  mountains  the  altars,  the  forests  the  pil- 

*  Yucatan,  vol.  i.,  p.  158.  5  Ibid.  vol.  ii.,  p.  46. 


OF    GLORY.  131 

lared  aisles,  the  breath  of  spring  the  incense,  and  the 
running  streams  the  music, — while  in  every  tree  they 
sheltered  under,  in  every  flower  they  looked  down  upon 
and  loved,  they  recognized  a  virtue  or  a  spell,  a  token  of 
Christ's  love  to  man,  or  a  memorial  of  his  martyr's  suffer- 
ings. God  was  emphatically  in  all  their  thoughts,  and 
from  such,  whatever  might  be  their  errors,  God  could 
not  be  far  distant.  It  would  be  well  for  us  could  we 
retain  that  early  freshness  in  association  with  a  purer 
and  more  chastened  creed."6 

The  symbols  of  masonry  possess  the  quality,  above 
those  of  any  other  society,  of  exalting,  by  the  sublimity 
of  their  nature,  and  the  aptitude  of  their  application,  the 
character  of  the  Order  to  its  highest  point  of  beauty  and 
usefulness.  In  a  word,  Freemasonry  differs  essentially 
from  all  other  human  societies,  in  its  moral  organization 
and  benevolent  character.  This  difference,  as  is  well 
expressed  by  our  transatlantic  brother,  the  Rev.  Salem 
Town,  in  his  first  Prize  Address,  is  clearly  marked,  and 
may  be  distinctly  perceived  to  lie,  primarily,  in  the 
simplicity  and  obvious  purity  of  its  first  principles,  and 
subordinately,  in  their  natural  and  perfect  adaptedness 
to  the  end  in  view.  A  defect  in  either  case  would  mar 
the  whole,  endanger  the  unity,  and  defeat  the  design. 
Sound  principles,  injudiciously  or  wrongfully  applied, 
may  utterly  fail  to  accomplish  a  desirable  and  proper 
object,  simply  for  the  want  of  adaptedness  in  the  means, 
to  secure  the  end.  Freemasonry  is  a  well  adjusted  course 
of  means,  most  wisely  carried  out  by  its  members,  in  the 
accomplishment  of  specific  acts  of  a  benevolent  nature. 

The  symbols  which  I  have  selected  for  my  present 
purpose,  are  the  Point  within  a  Circle  flanked  by  two 
perpendicular  parallel  lines,  supporting  the  Holy  Bible, 
on  which  rests  the  foot  of  a  Ladder,  containing  staves  or 
rounds  innumerable ;  and  three  gates,  with  the  figures 
of  Faith,  Hope,  and  Charity,  at  equal  distances  from 
each  other  on  the  ascent.  Its  summit  penetrates  the 
highest  heavens,  symbolized  by  a  semicircle  or  Rainbow 
edged  with  the  three  prismatic  colours  ;  surmounted  by 
the  vesica  piscis,  and  divine  triangle  containing  the 
Sacred  Name ;  while  the  host  of  heaven  are  represented 

8  Christian  Art,  vol,  i.,  xxvii. 


132  THE    SYMBOL 

as  singing  "  Glory  to  God  in  the  highest,  and  on  earth 
peace,  good  will  towards  men."  In  the  firmament  is 
seen  a  Blazing  Star,  and  the  Sun,  Moon,  and  seven 
Planets  of  the  ancient  world. 

This  combination  of  symbols  embraces  the  general 
plan  and  design  of  the  masonic  Order ;  which  is,  to  teach 
the  brethren  so  to  use  things  temporal  that  they  finally 
lose  not  the  things  that  are  eternal ;  or  in  other  words, 
to  instruct  them  how  they  may  conduct  themselves  in 
their  passage  through  this  short  and  transitory  life  so  as 
to  entertain  a  just  and  reasonable  hope  at  its  conclusion, 
of  receiving  the  joyful  sentence  of  approval  from  the  lips 
of  a  just  but  lenient  Judge,  "  Come  ye  blessed  of  my 
Father,  inherit  the  kingdom  prepared  for  you  from  the 
beginning  of  the  world." 

To  explain  this  glorious  Symbol  seriatim,  we  will  first 
consider  the  situation  where  it  is  placed.  Our  ancient 
brethren,  who  reduced  the  scattered  elements  of  Free- 
masonry into  order  at  the  beginning  of  the  last  century, 
considered  the  lodge  to  be  situated  in  the  valley  of 
Jehoshaphat ;  and  that  in  whatever  part  of  the  world  it 
might  be  opened,  it  was  still  esteemed,  in  a  figure,  to 
occupy  that  celebrated  locality.  Thus  it  was  pronounced 
in  the  earliest  known  lectures,  that  "  the  lodge  stands 
upon  holy  ground,  or  the  highest  hill  or  lowest  vale,  or 
in  the  Vale  of  Jehoshaphat ."  This  celebrated  valley  derived 
its  name  from  JEHOVAH  and  SHAPHAT,  which  mean  Christ 
and  to  judge;  and  as  the  prophet  Joel  had  predicted 
that  the  Lord  would  gather  together  all  nations,  and 
bring  them  down  into  the  valley  of  Jehoshaphat,  it  was 
believed  by  the  Jews,  (and  the  Christians  subsequently 
adopted  the  same  opinion,)  that  in  this  place  the  trans- 
actions of  the  great  day  of  Judgment  would  be  enacted. 

Thus  in  the  ninth  century,  Bernard  the  Wise,  a  Chris- 
tian pilgrim,  in  his  Travels  in  the  Holy  Land,  says,  "  in 
the  valley  of  Jehoshaphat  there  is  a  Church  of  St.  Leon, 
in  which  it  is  said  that  our  Lord  will  come  to  the  last 
judgment."  Sir  John  Maundeville,  speaking  of  the 
transfiguration  on  Mount  Tabor,  gives  the  tradition  of 
his  time  (A.D.  1322)  as  follows :  "  On  that  hill  (Mount 
Tabor)  and  in  that  same  place,  at  doomsday,  four  angels 
shall  blow  with  four  trumpets,  and  raise  all  men,  that 
have  suffered  death  since  the  world  was  created,  to  life; 


OF    GLORY.  133 

and  they  shall  come  in  body  and  soul  in  judgment,  before 
the  face  of  our  Lord,  in  the  valley  of  Jehoshaphat.  And 
it  shall  be  on  Easter  day,  the  time  of  our  Lord's  resur- 
rection ;  and  the  judgment  shall  begin  on  the  same  hour 
that  our  Lord  descended  to  hell  and  despoiled  it ;  for  at 
that  hour  shall  he  despoil  the  world,  and  lead  his  chosen 
to  bliss."7  The  Mahometans  entertained  a  similar  belief. 
"Upon  the  edge  of  the  hill,"  says  Maundrell,  "on  the 

7  His  description  of  this  valley  is  very  curious  and  interesting. 
"  In  the  middle  of  the  Valley  is  a  little  river,  which  is  called  the 
brook  Cedron ;  and  across  it  lies  a  tree,  of  which  the  Cross  of  Christ 
was  made,  on  which  men  passed  over ;  and  fast  by  it  is  a  little  pit  in 
the  earth,  where  the  foot  of  the  pillar  still  remains  at  which  our  Lord 
was  first  scourged ;  for  he  was  scourged  and  shamefully  treated  in 
many  places.  Also  in  the  middle  of  the  valley  of  Jehoshaphat  is  the 
church  of  our  Lady,  which  is  forty  -three  steps  below  the  sepulchre 
of  our  Lady,  who  was  seventy-two  years  of  age  when  she  died. 
Beside  this  sepulchre  is  an  altar  where  our  Lord  forgave  St.  Peter 
all  his  sins.  From  thence,  toward  the  west,  under  an  altar,  is  a  well 
which  comes  out  of  the  river  of  Paradise.  You  must  know  that  that 
church  is  very  low  in  the  earth,  and  a  part  is  quite  within  the  earth. 
But  I  imagine  that  it  was  not  founded  so  ;  but  since  Jerusalem  has 
often  been  destroyed,  and  the  wall  beaten  down  and  tumbled  into  the 
valley,  and  that  they  had  been  so  filled  again,  and  the  ground  raised, 
for  that  reason  the  church  is  so  low  within  the  earth.  Nevertheless, 
men  say  there  commonly,  that  the  earth  hath  so  been  cloven  since 
the  time  that  our  Lady  was  buried  there ;  and  men  also  say  there, 
that  it  grows  and  increases  every  day,  without  doubt.  Beside  that 
church  is  a  chapel,  beside  the  rock  called  Gethsemane,  where  our 
Lord  was  kissed  by  Judas,  and  where  he  was  taken  by  the  Jews ; 
and  there  our  Lord  left  his  disciples  when  he  went  to  pray  before  his 
passion,  when  he  prayed  and  said,  0,  my  Father,  if  it  be  possible,  let 
this  cup  pass  from  me.  And  when  he  came  again  to  his  disciples,  he 
found  them  sleeping.  And  in  that  rock  within  the  chapel  we  still  see 
the  marks  of  the  fingers  of  our  Lord's  hand,  when  he  put  them  on  the 
rock  when  the  Jews  would  have  taken  him.  And  a  stone's  cast  from 
thence,  to  the  south,  is  another  chapel,  where  our  Lord  sweat  drops 
of  blood,  and  close  to  it  is  the  tomb  of  King  Jehoshaphat,  from  whom 
the  valley  takes  its  name.  This  Jehoshaphat  was  king  of  that  country, 
and  was  converted  by  a  hermit,  who  was  a  worthy  man  and  did  much 

food.  A  bow  shot  from  thence  to  the  south,  is  the  church  where  St. 
ames  and  Zachariah  the  prophet  were  buried.  Above  the  vale  is 
Mount  Olivet,  so  called  for  the  abundance  of  olives  that  grow  there. 
That  mount  is  higher  than  the  city  of  Jerusalem ;  and  therefore  from 
that  mount  we  may  see  many  streets  of  the  city.  Between  that 
mount  and  the  city  is  only  the  valley  of  Jehoshaphat,  which  is  not 
wide.  From  that  mount  our  Lord  Jesus  Christ  ascended  to  heaven 
on  ascension-day,  and  yet  there  appears  the  imprint  of  his  left  foot 
in  the  stone.  Below  is  the  stone  on  which  our  Lord  -often  sat  when 
he  preached ;  and  upon  that  same  shall  he  sit  at  the  day  of  doom." 


134:  THE    SYMBOL 

opposite  side  of  the  valley  of  Jehoshaphat,  there  runs 
along,  in  a  direct  line,  the  wall  of  the  city,  near  the 
corner  of  which  there  is  a  short  end  of  a  pillar  jutting 
out  of  the  wall.  Upon  this  pillar,  the  Turks  have  a 
tradition  that  Mohammed  shall  sit  in  judgment  at  the 
last  day;  and  that  all  the  world  shall  be  gathered 
together  in  the  valley  below,  to  receive  their  doom  from 
his  mouth." 

In  this  place,  therefore,  the  people  beheld  in  imagina- 
tion the  Throne  of  Glory  amidst  clouds  and  darkness, 
surrounded  by  angels  and  archangels  and  the  host  of 
heaven.  Here  they  heard  the  trumpet  sound  piercing 
the  depths  of  the  earth  and  sea,  and  calling  up  the  dead 
from  the  most  hidden  recesses  of  both,  to  be  rewarded  or 
punished  according  to  their  works.  And  hence  the 
valley  became  the  burial  place  of  those  favoured  few 
who  could  procure  the  great  privilege  of  interment  in 
such  a  sacred  spot. 

The  valley  is  now  for  the  most  part  a  rocky  flat,  with 
a  few  patches  of  earth  here  and  there.  The  western 
side  is  formed  by  the  high  chalk  cliff  supporting  the 
city  wall,  and  the  opposite  side  by  the  declivities  of  the 
Mounts  of  Olives  and  Offence.  It  was  evidently  a  bury- 
ing place  of  the  ancient  Jews  from  the  number  of  old 
sepulchral  remains  and  excavations  which  it  offers,  and 
which  the  Jews  have  neither  the  means  nor  power  to 
execute  since  their  own  desolation.  That  it  was  the 
cemetery  of  their  fathers,  and  that  they  here  expect  the 
final  judgment  to  take  place,  is  a  sufficient  inducement 
to  desire  to  lay  their  bones  in  this  valley.  For  this 
reason  many  of  the  more  devout  Hebrews  resort  to 
Jerusalem  from  all  parts  of  the  world,  to  die  there,  and 
to  be  buried  in  the  valley  of  Jehoshaphat.  For  the  privi- 
lege of  interment  in  this  venerated  spot,  immense  prices 
are  often  paid  to  the  exacting  Turks,  and  not  seldom  a 
grave  is  stolen  in  the  solitude  and  darkness  of  the  night. 
The  modern  Jews  content  themselves  for  the  most  part 
with  placing  Hebrew  inscriptions  on  small  upright  slabs 
of  marble,  or  of  common  lime  stone,  raised  after  the 
manner  generally  used  in  the  East.  Many  of  these  are 
broken  and  dilapidated ;  and  altogether  the  scene  offers 
a  most  desolate  and  melancholy  appearance.  And  frmo 
the  solitude  of  these  hills,  where  no  living  creature  is 


OF    GLORY.  135 

seen ;  from  the  ruinous  state  of  the  tombs,  some  broken, 
some  overthrown,  and  others  half  open,  one  might  ima- 
gine that  the  trumpet  of  judgment  had  already  sounded, 
and  that  the  valley  of  Jehoshaphat  was  about  to  render 
up  its  dead.8 

On  this  consecrated  ground  our  ancient  brethren  placed 
their  lodge,  as  a  sacred  basement  for  the  foot  of  the 
ladder,  passing  over  a  series  of  holy  symbols,  and  reach- 
ing to  the  highest  heavens ;  veiled  from  the  natural  eye 
of  man  by  a  cloudy  canopy,  but  visible  to  the  eye  of  faith 
as  the  consecrated  dwelling  of  the  Most  High,  seated  on 
a  throne  of  Light,  and  shining,  "like  jasper  and  a  sar- 
dine stone ;  surrounded  with  a  Rainbow  like  unto  an 
emerald,  and  holding  in  his  right  hand  the  Great  Book 
with  seven  Seals,  which  no  man  is  worthy  to  open  but 
the  Lion  of  the  tribe  of  Judah."9 

In  the  lowest  abyss  of  the  valley,  reminding  us  of  the 
cavern  in  wThich  John  the  Baptist  dwelt  in  the  wilder- 
ness of  Judea;  and  the  grotto  of  the  Evangelist  in  the 
island  of  Patmos,  where  he  was  favoured  with  visions 
and  revelations  of  the  most  sacred  character,  we  find  the 
basis  of  our  symbol ;  an  altar  inscribed  with  the  circle 
and  parallel  lines,  as  a  support  to  the  great  lights  of 
masonry  and  the  theological  Ladder;  concerning  which 
there  have  been,  at  various  periods,  several  different 
opinions  amongst  the  fraternity.  This  mysterious  circle 
was  not  introduced  into  masonry,  as  a  compound  symbol 
in  its  present  form,  till  about  the  middle  of  the  last 
century.  The  occasion  and  time  of  its  introduction  are 
equally  uncertain,  but  I  am  inclined  to  think  that  it  was 
first  inserted  by  Bro.  Dunckerley,  as  a  finish  to  the 
symbolism  of  the  masonic  ladder,  and  to  form  an  appro- 
priate altar  for  the  Holy  Bible,  Compasses,  and  Square. 
Martin  Clare's  Lectures  had  the  ciiole  and  point,  but  not 
the  perpendicular  parallel  lines,  which  were  a  subsequent 
addition. 

The  Emblem  is  now  sufficiently  expressive  to  demand 
our  utmost  attention  ;  and  I  have  bestowed  considerable 
pains  in  collecting  the  several  interpretations  which  the 
varying  fancies  of  ingenious  brethren  have  at  different 

8  Pict.  BibL,  Joel  iii.,  2.    Chateaub.,  vol.  ii.,  p.  39.    Clarke,  vol.  ii., 
o.  7.     Buckingham,  vol.  i.,  p.  293.     Richardson,  vol.  ii.,  p.  363. 
•Rov.  iv.,  2,3;  v.,  1-5. 


136  THE    SYMBOL 

periods  attached  to  it ;  and  a  chronological  arrangement 
will  constitute  the  most  intelligible  and  perspicuous 
mode  of  arriving  at  the  true  meaning  of  the  symbol. 

1.  Its  earliest  reference  goes  as  far  back  as  the  for- 
mation of  the  universe.     The  circle  was  supposed  to 
represent  the  Deity  diffused  through  all  space,  and  the 
parallel  lines,  the  heavens  and  the  earth,  because  Moses, 
in  recording  the  circumstance,  commences  his  book  with 
the  words,  "  In  the  beginning  God  created  the  heavens 
and  the  earth."     The  cabalistic  Jews  entertained  some 
curious  fancies  about  this  emblem,  although  instead  of 
two  perpendicular  parallel  lines,  they  used  semicircles ; 
but  the  reference  was  precisely  the  same.     They  held 
that  the  circle  of  every  thing  commences  and  terminates 
with  God;  the  Almighty  Creator  being  the  beginning 
and  end  of  the  circle,  the  smallest  atom  within  each  of 
the  semicircles  proceeding  from  him.   In  the  first  instance 
it  descends  to  the  angelic,  then  by  ordained  degrees  to 
the  ethereal,  from  that  to  the  lunar  sphere,  and  then  to 
our  globe,  which  is  first  matter ;  this  terminates  the  semi- 
circle the  farthest  removed  from  the  perfection  of  the 
Creator;  then  commences  the  other  semicircle,  which  as- 
cends to  the  elements;  from  them  to  mists,  then  to 
plants;  from  them  to  irrational  beings,  and  lastly  to 
man ;  ascending  from  a  lesser  to  a  greater  intelligence, 
stopping  the  intellectual  faculty  of  the  superior  intelli- 
gence of  a  divine  origin,  which  is  the  ultimate  connection 
between  them,  not  alone  from  the  angelic  nature,  but 
through  it  with  the  Supreme  Divinity  itself;  the  circle 
being  thereby  completed  and  graduated  by  all  beings ; 
that  is,  beginning  with  the  heavens  or  celestial  and  supe- 
rior, from  major  to  minor;   and  then  from   minor  to 
major,   commencing  with  the  earth  or  first  matter,  so 
that  the  circle  which  commences  with  God,  and  termi- 
nates with  him,  is  completed.10 

2.  Others  fancied  that  the  circle  and  parallel  lines 
referred  to  the  earth  under  the  influence  of  night  and 
day;  and  that  the  point  represented  the  internal  fire 
which  the  Pythagoreans  believed  to  exist  in  the  centre 
of  the  earth.     And  it  might  also  have  a  reference  to 
what  the  Kabbins  say  respecting  the  creation,  that  three 

V)  R.  Manasseh  ben  Israel.  Concil.,  vol.  i.,  p.  3. 


OF    GLORY.  137 

things  were  created  on  the  first  day,  heavens,  earth,  and 
light ;  meaning  by  the  heavens,  the  celestial  empire ;  by 
the  earth,  chaos  or  first  matter ;  and  by  light,  the  sove- 
reign divine  mind ;  the  latter,  under  this  view  of  the 
case,  representing  the  centre. 

Montfaucon11  gives  a  symbol  of  the  circle  or  globe 
divided  sectionally  to  show  its  four  concentric  circles, 
attached  to  a  figure  of  Isis;  which  he  explains  thus. 
"  The  first  and  largest  circle  is  white,  the  second  is  blue, 
the  third  dark  ash  colour,  the  fourth  red.  This  seems  to 
signify  the  Elements.  The  red  signifies  Fire,  the  dark 
ash  colour  Earth,  the  blue  Water,  and  the  white  Air. 
The  Fire  is  in  the  centre,  because  it  gives  heat  and  life 
to  all  things.  Here  again  the  fire  is  considered  the  cen- 
tral point ;  and  the  circle  is  flanked  on  each  side  by  two 
Tables  placed  perpendicularly,  containing  figures  of 
Osiris  and  Anubis.  Isis  or  the  circle  representing  Uni- 
versal nature,  and  the  two  parallel  lines  Eternity,  and 
the  Lord  of  Heaven.  The  above  instances  will  show  the 
antiquity  of  the  symbol  amongst  both  Jews  and  Gentiles. 

These  opinions  probably  originated  in  the  account  of 
the  creation,  where  Moses  says,  "and  God  saw  the  light, 
that  it  was  good ;  and  God  divided  the  light  from  the 
darkness"  Many  of  the  Jewish  Rabbins  were  decidedly 
of  opinion  that  by  the  darkness  in  this  passage  was 
meant  the  element  of  fire.  They  say  that  God  having 
made  it  descend  to  that  of  air,  it  ignited  and  formed 
light.  This  illuminated  one  semicircle  of  the  heavens, 
the  other  half  being  in  darkness ;  but  the  light,  following 
the  rotatory  motion  of  the  primum  mobile,  revolving 
from  west  to  east,  it  formed  night ;  and  then  turning  from 
east  to  west  from  whence  it  came,  it  formed  day.  But 
this  light  being  too  indistinct,  for  the  necessary  purposes 
of  life,  a  more  powerful  agent  was  provided  on  the  fourth 
day  by  the  creation  of  the  Sun. 

Under  this  interpretation  the  circle  represented  the 
Earth,  and  the  parallel  lines  the  Sun  and  Moon;  the 
former  being  created  to  rule  and  govern  the  day,  and  the 
latter  to  rule  and  govern  the  night,  as  is  testified  by  Mo- 
ses12 and  David  ;13  for,  as  the  sun  is  said  to  rule  the  day, 
because  he  only  then  appears  in  the  firmament,  so  the 

11  Supplement,  p.  205.         l2  Gen.  i.,  16.         13  Ps.  cxxxvi.,  8,  9. 


138  THE    SYMBOL 

moon  and  stars  have  a  delegated  government  in  the 
night,  because  they  then  appear  with  splendour,  and  give 
a  supply  of  light  which  the  sun  does  not  then  immedi- 
ately afford. 

3.  The  next  interpretation  of  the  symbol  refers  to  the 
creation  of  man.    The  garden  of  Eden  contained  the  pri- 
mary emanation  of  the  Deity — the  spirit  that  produced 
thought,  reason,  and  understanding  in  the  first  created 
pair — and  it  was  of  a  circular  form.     In  the  centre  of 
this  circle  God  placed  a  certain  tree,  which  was  the  sub- 
ject of  the  original  covenant  with  his  creatures;  and  a 
symbol  of  the  life  which  had  just  been  bestowed  upon 
our  great  progenitors ;  and  also  of  a  future  and  still  more 
happy  life,  which  the  circle,  without  beginning  or  end, 
denoted  would  be  eternal ;  while  the  tree  of  knowledge 
of  good  and  evil  was  made  the  test  of  their  obedience. 
Adam  and  Eve  were  the  two  perpendicular  parallel  lines ; 
being  placed  in  the  garden  in  a  state  of  trial,  as  the  ob- 
jects of  God's  justice  and  mercy;  and  when,  by  transgres- 
sion, the  guilty  pair  fell  from  their  high  estate,  by  eating 
the  forbidden    fruit,  justice  demanded   the  threatened 
penalty  of  death,  but  mercy  interposed,  and  they  were 
banished  from  that  happy  region  into  a  world  of  care, 
and  pain,  and  sickness ;    deprived  of  immortality  and 
happiness ;    with  their  eyes  opened  to  distinguish  be- 
tween good  and  evil,  and  to  understand  the  severity  of 
their  lot.    And  it  was  lest  they  should  violate  the  central 
point  by  eating  of  the  tree  of  life,  and  thus  exist  forever 
in  misery,  that  they  were  expelled  from  the  divine  circle 
of  purity,  to  earn  their  bread  by  daily  toil  and  labour. 
This  opinion  was  entertained  by  some  of  our  brethren 
towards  the  close  of  the  last  century ;  and  they  consider- 
ed the  circular  garden  of  Eden  under  the  superintendence 
of  our  first  parents,  as  a  symbol  of  the  Universe,  which 
is  also  a  circle  or  sphere,  under  the  guardianship  of  the 
justice  and  mercy  of  God ;  and  the  diagram  was  the 
circle  flanked  by  two  lines  perpendicular  and  parallel. 

4.  The  emblem  has  also  been  referred  to  the  Cherubic 
form  which  was  placed  at  the  gate  of  Paradise  to  prevent 
the  return  of  our  first  parents  to  that  region  of  never- 
ending  happiness  and  delight,  after  their  fall  from  purity 
and  rectitude,  in  the  attempt  to  acquire  forbidden  know- 
ledge.   The  ufire  unfolding  itself,"  or  globe  of  fire,  as 


OF    GLORY.  139 

described  by  the  prophet  Ezekiel,  represented  the  Deity, 
and  the  living  creatures  on  one  side,  and  wheels  on  the 
other,  denoted  his  power  and  goodness.*  This  was  the 
interpretation  of  Archbishop  Newcome,  who  wrote  about 
the  time  when  this  symbol  was  first  introduced  into  ma- 
sonry. In  his  notes  on  the  prophet  Ezekiel,  he  gives  an 
exemplification  of  our  perpendicular  parallel  lines.  In 
that  prophet's  description  of  the  Cherubim,  the  follow- 
ing passage  occurs :  "They  turned  not  when  they  went, 
they  went  every  one  straight  forward ;"  on  which  the 
learned  prelate  thus  remarks :  "  The  wheels  and  horses 
of  chariots  bend  and  make  a  circuit  in  turning ;  but  this 
divine  machine,  animated  by  one  spirit,  moved  uniformly 
together ;  the  same  line  being  always  preserved  between 
the  corresponding  cherubs  and  wheels,  the  sides  of  the  rect- 
angle limiting  the  whole,  being  always  parallel,  and  the 
same  faces  of  each  cherub  always  looking  onward  in  the 
same  direction  with  the  face  of  the  charioteer.  This 
proceeding  directly  on,  in  the  same  undeviating,  inflexi- 
ble position,  seems  to  show  their  steadiness  in  perform- 
ing the  divine  will,  which  advances  to  its  destined  goal 
right  onwards  "  And  again,  "The  axis  of  the  former  wheeh 
is  always  parallel  to  that  of  the  latter.  The  wheels  are  sup- 
posed to  express  the  revolutions  of  God's  providence, 
which  are  regular,  though  they  appear  intricate." 

5.  It  is  a  curious  fact,  and  may  serve  as  a  practical 
illustration  of  our  subject,  that  when  the  first  races  of 
men  after  the  deluge  became  so  numerous  as  to  crowd 
the  spot  where  they  had  settled  with  a  redundant  popu- 
lation, and  they  began  to  be  afraid  that  it  would  be 
necessary  for  a  great  portion  of  them  to  disperse,  and 
find  out  new  colonies  lor  the  subsistence  of  their  tribes, 
they  adopted  the  singular  expedient  of  building  a  gigan- 
tic obelisk,  or  tower,  as  a  common  centre  to  the  circle 
which  their  migrations  to  the  north,  south,  east,  and 
west,  might  form ;  where  they  could  assemble  as  at  a 
point  of  union  on  any  emergency  that  might  occur ;  and 
they  appear  to  have  been  desirous  of  embodying  the 
principle  in  the  peculiar  figure  and  character  of  the  edi- 
fice. Accordingly,  it  was  constructed  in  the  form  of  the 
frustrum  of  a  cone,  with  a  graduated  ascent;  and  a  rising 

"  Ezek.  i.,  4 


140  THE    SYMBOL 

platform,  like  a  geometrical  staircase,  wound  round  the 
building,  on  which  not  only  men  but  cattle  were  able  to 
travel  to  the  summit.  The  apex  of  the  pyramid,  or 
central  point,  contained  an  apartment  secluded  from 
common  observation,  which  was  denominated  HEAVEN, 
and  contained,  amongst  other  secret  apparatus,  an  ob- 
servatory for  astronomical  purposes.  And  this  hypothe- 
sis is  corroborated  by  the  original  words  of  Moses,  when 
describing  the  Tower  of  Babel,  which  are  not,  as  our 
authorized  translation  specifies,  "whose  top  shall  reach  to 
heaven,"  but  "whose  top  shall  be  heaven;"  or,  in  other 
words,  the  place  where  the  autopsia  of  the  initiations 
should  be  consummated. 

Now,  as  this  Tower  contained  seven  stages,  or  apart- 
ments, one  above  another,  it  formed  a  stupendous  illus- 
tration of  the  point  within  a  circle,  combined  with  the 
seven-stepped  ladder,  as  exemplified  in  the  Spurious 
Freemasonry  of  Persia,15  and  the  Sephiroth  of  Jews.16 
The  ascent  was  by  an  inclined  plane,  and  therefore  con- 
tained "  staves  or  rounds  innumerable,"  minute  though 
they  would  be,  with  a  gateway  at  each  stage  to  prevent 
any  unauthorized  intrusion  on  the  regions  above.  Thus 
Verstegan  says,  "  The  passage  to  mount  vp,  was  very 
wyde  and  grete,  and  went  wynding  about  on  the  out- 
syd ;  the  middle  and  inward  parte  for  the  more  strength 
beeing  alle  massie ;  and  by  carte,  camels,  dromedaries, 
horses,  asses,  and  mules,  the  carriages  were  borne  and 
drawn  vp ;  and  by  the  way  were  many  lodginges  and 
hostreries  both  for  man  and  beast."17  And  Benjamin  of 
Tudela,  who  inspected  the  remains  in  the  twelfth  century, 
describes  it  as  "  a  spiral  passage,  built  into  the  Tower,  in 
stages  often  yards  each,  leading  up  to  the  summit,  from 
which  we  have  a  prospect  of  twenty  miles — the  country 
being  one  wide  plain,  and  quite  level." 

Here,  then,  we  have  an  illustration,  at  a  very  early 
period  of  the  world's  existence,  of  a  great  Circle,  with  a 
centraL  apartment  which  represented  heaven,  and  a  path- 
way or  Ladder  of  graduated  steps  or  rounds  leading  to  it, 
which  none  but  the  initiated  were  permitted  to  ascend. 
In  this  apartment,  at  the  conclusion  of  the  initiations 

15  See  the  Signs  and  Symbols,  N.  Ed.,  p.  166. 

16  Ibid.,  p.  ]51.  ir  Rest.  Dec.  Int.,  p.  4, 


OF    GLORY.  141 

according  to  the  testimony  of  an  ancient  writer,  preserv- 
ed by  Stoboeus,  and  cited  by  Bishop  Warburton,18  "  a 
miraculous  and  divine  light  discloses  itself;  and  shining 
plains  and  flowery  meadows  open  on  all  hands  before  the 
enraptured  candidates.  Here  they  are  entertained  with 
hymns  and  dances — with  the  sublime  doctrines  of  sacred 
knowledge,  and  with  reverend  and  holy  visions.  And 
now,  having  become  perfectly  initiated,  they  are  free, 
and  no  longer  under  restraints ;  but,  crowned  and  tri- 
umphant, they  walk  up  and  down  the  regions  of  the 
blessed ;  converse  with  pure  and  holy  men,  and  eel  ^brate 
the  sacred  mysteries  at  pleasure." 

6.  There  are  some  who  compare  the  symbol  before  us 
to  the  golden  candlestick,  flanked  by  two  olive  trees, 
mentioned  by  Zechariah  ;19  the  candidate  representing  the 
circle,  the  oil  the  point,  and  the  trees  the  two  perpen- 
dicular parallel  lines.  The  former  was  an  emblem  of  the 
Jewish  nation,  governed  by  the  central  oil,  or  the  Holy 
Spirit  of  God ;  and  the  olive  trees  were  the  two  anointed 
ones,  viz.,  the  King  and  Priest,  applied  by  the  prophet 
to  Zerubbabel  and  Jeshua,  who  were  raised  up  by  divine 
providence  to  preside  over  the  temporal  and  spiritual 
affairs  of  the  Jewish  nation  when  the  Second  Temple  was 
building ;  and  bearing  an  ultimate  reference  to  the  Lights 
and  ornaments  of  the  Christian  Church. 

"Upon  several  occasions,"  says  Bishop  Newton,  "  two 
have  often  been  joined  in  commission,  as  Moses  and 
Aaron  in  Egypt,  Elijah  and  Elisha  in  the  apostacy  of  the 
ten  tribes,  and  Zerubbabel  and  Jeshua  after  the  Baby- 
lonish captivity,  to  whom  these  witnesses  are  particu- 
larly compared.  Our  Saviour  sent  forth  his  disciples  two 
and  two ;  and  it  has  also  been  observed  that  the  princi- 
pal reformers  have  usually  appeared,  as  it  were,  in  pairs ; 
as  the  Waldenses  and  Albigenses,  John  Huss  and  Jerome 
of  Prague,  Luther  and  Calvin,  Cranmer  and  Ridley,  and 
their  followers."  Amongst  ourselves,  however,  the  can- 
dlestick above  mentioned,  or  divine  circle,  is  an  acknow- 
ledged symbol  of  Christ,  who  supports  the  true  Light, 
or  his  church,  which  is  represented  by  the  central  point. 
The  oil  is  the  Holy  Spirit,  and  the  two  anointed  ones,  or 
determinate  witnesses  to  the  truth  and  usefulness,  as 

18  Div.  Leg.,  vol.  i.,  p.  235.  l*  Zech.  ».,  4. 


142  THE    SYMBOL 

well  as  the  universal  application  of  Christianity,  are  gene- 
rally considered  to  be  the  two  St.  Johns. 

7.  Others  there  are  who  apply  the  symbol  to  that 
singular  type  in  the  prophecy  of  Zechariah,  which  was 
intended  to  pourtray  the  establishment  of  the  Gospel  on 
the  ruins  of  the  Law.  The  passage  is  very  remarkable, 
and  I  quote  it  entire.  "  I  took  unto  me  two  Staves ; 
the  one  I  called  Beauty,  and  the  other  I  called  Bands ; 
and  I  fed  the  flock.  Three  shepherds  also  I  cut  off  in 
one  month ;  and  my  soul  loathed  them,  and  their  soul 
also  abhorred  me.  Then  said  I,  I  will  not  feed  you ; 
that  that  dieth,  let  it  die ;  and  that  that  is  to  be  cut  off, 
let  it  be  cut  off;  and  let  the  rest  eat  every  one  the  flesh 
of  another.  And  I  took  my  staff,  even  Beauty,  and  cut 
it  asunder,  that  I  might  break  my  covenant  which  I  had 
made  with  all  the  people.  And  it  was  broken  in  that 
day ;  and  so  the  poor  of  the  flock  that  waited  upon  me 
knew  that  it  was  the  word  of  the  Lord.  And  I  said 
unto  them,  If  ye  think  good,  give  me  my  price ;  and  if 
not,  forbear.  So  they  weighed  for  my  price  thirty 
pieces  of  silver.  And  the  Lord  said  unto  me,  Cast  it 
unto  the  potter ;  a  goodly  price  that  I  was  prized  at  of 
them.  And  I  took  the  thirty  pieces  of  silver,  and  cast 
them  to  the  potter  in  the  house  of  the  Lord.  Then  I 
cut  asunder  mine  other  staff  even  Bands,  that  I  might 
break  the  brotherhood  between  Judah  and  Israel."20 

Here  the  circle  represents  the  great  Being  who  dicta- 
ted the  prophecy,  of  which  himself  was  the  subject; 
the  centre  symbolized  "  the  flock  of  the  slaughter,"  or 
the  Jewish  nation;  the  parallel  lines,  Beauty  and 
Bands,  or  in  other  words,  LOVE  and  UNITY,  to  signify 
the  brotherhood  between  Judah  and  Israel.  Thus  in  a 
masonic  song  which  was  written  about  the  period  when 
this  expressive  symbol  was  introduced  into  the  Order, 
we  find  the  following  characteristic  reference  to  these 
two  parallels  under  the  signification  of  Beauty  and 
Bands. 

Ascending  to  her  native  sky, 

Let  masonry  increase ; 
A  glorious  pillar  raised  on  high, 

Integrity  its  base. 

fin  Zech.  xi.  7-14. 


OF    GLORY.  143 

Peace  adds  to  olive  boughs,  entwin'd, 

An  emblematic  dove, 
As  stamp 'd  upon  the  mason's  mind 

Are  UNITY  and  LOVE. 

The  staff  was  a  type  of  many  orders  of  men.  As  a 
crook  it  was  the  ensign  of  a  shepherd ;  as  a  crozier, 
which  varies  very  little  from  a  shepherd's  crook,  it 
characterises  a  bishop  or  a  prophet;  as  a  sceptre  it 
designated  a  king.  Bishop  Hall  says,  in  his  explana- 
tion of  this  symbol,  "  the  one  called  Beauty,  was  the 
staff  of  mercy,  and  gracious  pleasurable  protection ;  the 
other,  called  Bands,  was  the  staff  of  unity  for  conjoin- 
ing the  church,  or  of  just  censure  and  correction  to 
those  who  are  opposed  to  it."  As  if  he  had  said,  since 
they  refused  to  be  united  to  me  in  love,  under  the  type 
of  the  staff  of  Beauty,  I  will  break  my  other  staff, 
Bands,  to  signify  the  destruction  of  Jerusalem,  and  the 
dissolution  and  dispersion  of  the  Brotherhood  which 
hitherto  subsisted  between  my  people. 

Some,  however,  are  of  opinion  that  the  whole  trans- 
action was  intended  as  a  representation  of  the  circum- 
stances attending  the  treachery  of  Judas  Iscariot  to  his 
Master ;  and,  indeed,  the  Jews  themselves  expound  the 
prophecy  as  being  applicable  to  the  Messiah.  The 
application  of  Beauty  and  Bands  to  the  science  of  Free- 
masonry was  in  much  esteem  with  our  brethren  at  the 
beginning  of  the  present  century ;  but  at  the  reunion, 
being  pronounced  inconsistent  with  the  general  plan  of 
the  Order,  it  was  expunged  ;  and  is  now  nearly  forgot- 
ten, except  by  a  few  old  masons,  who  may,  perhaps, 
recollect  the  illustration  as  an  incidental  subject  of  re- 
mark amongst  the  fraternity  of  that  period. 

8.  Again ;  the  two  parallel  lines  were  sometimes 
referred  to  the  two  great  dispensations — the  Law  and 
the  Gospel,  thus  omitting  the  patriarchal  system,  which, 
as  they  believed,  was  not  an  actual  religious  dispensa- 
tion, because  it  was  not  formally  delivered  by  the 
Divinity  unto  man ;  and  had  no  written  Law.  If  this 
interpretation  be  true,  the  Parallels  would  be  Moses  and 
Christ ;  a  disposition  which  does  not  correspond  with 
the  true  principles  of  the  Order ;  although  in  some  of 
its  definitions,  the  latter,  as  Jehovah,  has  been  referred 
to  the  point.  If  the  hypothesis  of  the  Sun  and  Moon 


144  THE    SYMBOL 

be  adopted,  as  hinted  above,  the  parallels  would  be 
Moses  and  Joshua ;  for  Onkelos,  and  some  other  Kab- 
bins  are  of  opinion,  that  Moses  imparted  to  Joshua  a 
part  of  that  lustre  which  surrounded  his  countenance 
when  he  descended  from  the  mount,  after  his  conversa- 
tion with  Jehovah.  Thus  they  say,  Moses  shined  like 
the  Sun,  and  Joshua  like  the  Moon. 

Under  this  head  may  be  classed  the  reference  which 
was  sometimes  assigned  to  the  parallel  lines,  of  the 
pillar  of  a  cloud  and  of  fire  which  accompanied  and 
guided  the  course  of  the  Israelites  at  their  Exodus,  from 
Egyptian  bondage  ;  and  was  typified  in  the  two  great 
pillars  of  Solomon's  porch,  that  the  people  might  recall 
this  great  event  to  their  remembrance,  whenever  they 
went  in  or  out  of  the  Temple  for  worship  ;  and  under- 
stand that  during  the  whole  of  their  wanderings  in  the 
wilderness  they  were  led,  not  so  much  by  Moses  as  by 
the  Hand  of  God,  who  had  adopted  them  as  his  pecu- 
liar people. 

9.  Others  have  sought  a  solution  of  the  enigma  in 
the  science  of  astronomy.  These  affirm  that  the  point 
in  the  centre  represents  the  Supreme  Being ;  the  circle 
indicates  the  annual  circuit  of  the  sun ;  and  the  parallel 
lines  mark  out  the  solstices,  within  which  that  circuit 
is  limited.  And  they  deduce  from  the  hypothesis  this 
corollary,  that  the  mason,  by  subjecting  himself  to  due 
bounds,  in  imitation  of  that  glorious  luminary,  will  not 
wander  from  the  path  of  duty. 

This  doctrine  will  require  no  refutation  in  the  opinion 
of  those  who  do  not  consider  Freemasonry  to  be  an 
astronomical  figment.  And  it  is  quite  clear  that  when 
this  symbol  was  introduced  into  the  Order,  the  brethren 
never  dreamt  of  interpreting  Freemasonry  by  refer- 
ence to  the  solar  system,  as  is  fully  evinced  by  the  pub- 
lications of  Calcott  and  Hutchinson,  both  of  whom 
were  living  ornaments  of  the  Craft  at  the  period  alluded 
to.  But  when  an  astronomical  interpretation  is  deter- 
mined on,  whether  of  masonry  or  religion,  every  fact 
and  symbol  is  pressed  into  the  service,  and  made  to 
coincide  with  the  hypothesis,  how  strained  or  far  fetch- 
ed soever  it  may  be.  An  amusing  instance  of  this  is 
given  by  Black  well,  in  his  edition  of  Mallet's  Northern 
Antiquities,  where  in  a  note  on  the  Scandinavian  triad, 


OF    GLORY.  145 

he  says  that  its  members  "Har,  Jafuhar,  and  Thridi,  are 
the  three  stars  of  Orion's  belt !  He  also  regards  them 
as  symbols  of  the  winter's  solstice,  the  (we  presume 
both  vernal  and  autumnal)  equinox,  and  the  summer 
solstice ;  an  hypothesis  which  shows  that  the  astronomi- 
cal method  of  explaining  ancient  myths  is  as  apt  to 
lead  learned  men  on  a  wild  goose  chase,  as  conjectural 
etymology." 

10.  In   a   system    of  Lectures  used  by  some  of  the 
London  Lodges  immediately  after  the  Union,  and  com- 
municated to  me  at  the  time  by  an  esteemed  brother,  a 
Barrister,  now  alas !  no  more  ;  the  centre  and  the  paral- 
lels exhibited  a  singular  specimen  of  pseudo  symbolization 
which  it  is  difficult  to  unravel ;  where  the  former  repre- 
sented the  Deity,  and  the  two  latter  his  Justice  and 
Mercy,  as  already  noticed.    The  passage  was  as  follows  : 
In  all  our  regular  well  formed  lodges,  there  is  a  certain 
point  within  a  circle,  round  which  it   is  said,  genuine 
professors   of  our   science  cannot  err.      This   circle   is 
bounded  on  the  north  and  south  by  two  perpendicular 
parallel  lines.     On  the  upper,  or  eastern  part  of  the  peri- 
phery, rests  the  Holy  Bible,  supporting  Jacob's  Ladder 
extending  to  the  heavens.     The   point  is  emblematic  of 
the  omniscient  and  omnipresent  Deity  ;  the  circle  repre- 
sents his  eternity,  and  the  two  perpendicular  parallel 
lines  his  equal  justice  and  mercy.     It  necessarily  follows, 
therefore,  that  in  traversing  a  masonic  lodge,  we  must 
touch  upon  the  volume  of  the  Sacred  Law ;  and  whilst 
a  mason  keeps  himself  thus  circumscribed,  remembers 
his  Creator,  does  justice  and  loves  mercy,  he  may  hope 
finally  to  arrive  at  that  immortal  Centre  whence  all  good- 
ness emanates. 

11.  The  elucidation   of  this  portion  of  our  symbol 
which  is  most  prevalent  in  our  lodge  practice,  at  the 
present  time,  is  this.    In  all  regularly  constituted  lodges 
there   is   a  point  within  a  circle  round  which  a  mason 
cannot  materially  err.     This  circle  is  bounded  between 
the  north  and  south  by  two  grand  parallel  lines,  the  one 
representing  Moses,  and  the  other  King  Solomon.    On  the 
upper  part  of  this  circle  rests  the  volume  of  the  Sacred 
Law  of  God,  which  supports  Jocob's  Ladder,  and  its  sum- 
mit reaches  to  the  heavens ;  and  were  we  as  adherent  to 
the  doctrines  therein  contained  as  both  those  parallels 

1 


146  THE    SYMBOL 

were,  it  would  not  deceive  us  nor  should  we  suffer  decep- 
tion. In  going  round  this  circle,  we  must  necessarily 
touch  on  both  those  parallel  lines  as  well  as  on  the 
Sacred  Volume ;  and  while  a  mason  keeps  himself  thus 
circumscribed,  he  cannot  seriously  err  from  the  path  of 
duty. 

12.  One  other  interpretation  remains  to  be  noticed. 
The  point  is  supposed  to  symbolize  an  individual  mason 
circumscribed  by  the  circle  of  virtue  ;  while  the  two  per- 
pendicular parallel  lines  by  which  the  circumference  is 
bounded  and  supported,  are  the  representatives  of  FAITH 
and  PRACTICE.  This  is  the  definition.  The  point  repre- 
sents an  individual  brother,  and  the  circle  is  the  boundary 
line  of  his  duty  to  God  and  man ;  beyond  which  he  ought 
never  to  suffer  his  passions,  prejudices,  or  interests  to 
betray  him.  The  two  parallel  lines  represent  St.  John 
the  Baptist  and  St.  John  the  Evangelist,  who  were  per- 
fect parallels  in  Christianity  as  well  as  in  masonry ;  and 
upon  the  vertex  rests  the  Holy  Bible,  which  points  out 
the  whole  duty  of  man.  In  a  progress  round  this  circle, 
the  two  lines  and  the  Bible  restrict  us  to  a  certain  path, 
and  if  this  path  be  steadily  persevered  in,  it  will  enable 
us  to  mount  the  ladder,  through  the  gates  of  Faith,  Hope, 
and  Charity ;  and  finally  to  take  our  seat  in  the  blessed 
regions  of  immortality. 

In  the  lectures  which  are  still  delivered  in  our  old 
provincial  lodges,  the  following  illustration  is  used. 
From  the  building  of  the  first  Temple  at  Jerusalem  to 
the  Babylonish  captivity,  the  lodges  of  Freemasons  were 
dedicated  to  King  Solomon ;  having  from  the  deliverance 
out  of  Egypt  to  the  first  named  period  been  dedicated  to 
Moses.  From  the  building  of  the  second  Temple  to  the 
advent  of  Christ,  they  were  dedicated  to  Zerubbabel ;  and 
from  that  time  to  the  final  destruction  of  the.  Temple  by 
Titus,  they  were  dedicated  to  St.  John  the  Baptist. 
Owing  to  the  calamities  which  were  occasioned  by  that 
memorable  occurrence,  Freemasonry  declined;  many 
lodges  were  broken  up  and  the  brethren  were  afraid  to 
meet  without  an  acknowledged  head.  At  length  a  secret 
meeting  of  the  Craft  was  holden  in  the  city  of  Benjamin ; 
who  deputed  seven  brethren  to  solicit  St.  John  the 
Evangelist,  who  was  at  that  time  bishop  of  Ephesus,  to 
accept  the  office  of  Grand  Master.  He  replied  to  the 


OF    GLORY.  147 

deputation,  that  having  been  initiated  into  masonry  in 
his  youth,  he  would  cheerfully  acquiesce  in  their  request, 
although  now  well  stricken  in  years ;  thus  completing  by 
his  learning  what  St.  John  the  Baptist  had  begun  by  his 
zeal ;  and  drawing  what  Freemasons  call  a  line  parallel ; 
ever  since  which,  the  Lodges  in  all  Christian  countries 
are,  or  ought  to  be,  dedicated  to  the  two  St.  Johns. 

These  various  conjectures,  like  "a  cluster  of  pomegra- 
nates with  pleasant  fruits,"  which  have  been  the  produce 
of  different  periods  and  phases  of  the  Order,  are  all  inge- 
nious if  they  be  not  orthodox.  Like  the  fat  kine  of 
Pharoah,  they  equally  display  a  beneficial  nurture,  and 
point  out  its  moral  and  religious  tendency.  Here  is  no 
overstraining  of  facts,  no  unnatural  antagonism,  to  serve 
the  purpose  of  some  wild  or  untenable  theory;  but 
every  interpretation  is  alike  consonant  with  the  deduc- 
tions of  reason,  without  being  at  variance  with  revela- 
tion, or  contrary  to  the  established  laws  of  Nature.  Each, 
like  the  growth  of  the  acacia,  has  budded  in  its  spring, 
flourished  its  brief  period  of  summer,  and  shed  its  leaves 
in  autumn,  to  make  room  for  its  successor ;  which  has 
pursued  a  parallel  course ;  and  the  following  lecture 
will  be  devoted  to  a  consideration  of  which  is  the  most 
eligible  interpretation  in  consonance  with  the  general 
principles  on  which  Freemasonry  has  been  founded. 


14S 


THE    SYMBOL 


LECTURE  VI 


TO 


BRO.  THOMAS  CLEAR, 

-  J.    C.    SMITH, 

-  G.    T.    CASWELL, 

-  C.    S.    CLARKE, 

-  JOHN  CRITCHLEY, 

-  G.    PRICE, 

-  T.    BOLTON, 

-  D.    L.    DAVIS, 


W.  M. 

S.  W. 
J.  W. 
P.  M. 
TREA. 

SEC. 

S.  D. 

J.  D. 


Of  the  St.  Peter's  Lodge,   Wolverhampton,  No.   607, 


MY  DEAR  BRETHREN  AND  FRIENDS 

The  consciousness  that  you  still  retain  a  lively  recol- 
lection of  my  presence  amongst  you,  when  a  mutual 
interchange  of  affection  and  thought  cemented  an  inter- 
course which  commenced  under  circumstances  of  the 
greatest  personal  interest  to  myself;  and  was  not  only 
continued  during  the  entire  period  of  my  residence  as  the 
Incumbent  of  the  Collegiate  Church,  and  the  head  of  the 
Ecclesiastical  Establishment  in  the  town,  but  terminated 
in  a  public  and  spontaneous  demonstration  of  the  feel- 
ings that  you  were  kind  enough  to  entertain  towards  me 


OF    GLORY.  149 

during  a  series  of  trying  events,  cannot  fail  to  excite  in 
my  bosom  sensations  of  the  most  pleasurable  nature, 
accompanied  by  a  lively  gratitude  for  the  continuance  of 
that  friendship  which  sustained  no  diminution  amidst 
the  hostile  denunciations  of  a  clique  of  interested  indi- 
viduals who  were  leagued  in  an  unnatural  coalition  to 
ruin  my  peace  of  mind  at  the  least,  if  they  should  fail  to 
accomplish  a  more  destructive  purpose. 

During  the  arduous  conflict,  your  sympathy  consoled 
me, — your  friendship  animated  me, — and  ultimately, 
your  assistance  procured  for  me  a  complete  and  unques- 
tioned triumph.  I  have  much  pleasure  in  having  this 
public  opportunity  of  assuring  you,  that  I  entertain  no 
unkindly  feelings  against  those  whose  hostility  was  most 
bitter.  Freemasonry  has  taught  me  a  different  lesson ; 
and  I  sincerely  tender  my  unsolicited  forgiveness  to  them, 
in  Christian  charity,  with  the  same  cordiality  as  I  hope 
myself  to  be  forgiven  at  the  bar  of  judgment.  The  sole 
aim  of  my  life  has  been  to  benefit  my  fellow  creatures; 
and  my  principles  are  well  embodied  in  the  following 
lecture  which  I  have  the  honour  to  dedicate  to  you. 

If  the  two  parallel  lines  by  which  the  circle  and  point 
are  flanked  and  supported,  have,  as  I  believe,  a  reference 
to  faith  and  practice,  they  include  forgiveness  of  injuries; 
and  I  trust  that  my  practice  will  always  verify  this 
valuable  principle  of  masonic  teaching ;  that  when  I  meet 
my  persecutors  at  the  last  great  tribunal,  I  may  salute 
them  as  friends  with  the  grip  of  a  Master  Mason ;  and, 
by  the  five  points  of  fellowship,  unite  with  them  in  an 
indissoluble  chain  of  sincere  affection,  which  may  con- 
tinue unbroken  throughout  all  eternity. 
Believe  me  to  be, 

Worshipful  Sir, 
And  esteemed  Brethren, 
Your  faithful   friend  and  Brother, 

GEO.  OLIVER,  D.D., 
Honorary  Member  of  St.  Peter's  Lodge. 

SCOP  WICK  VICARAGE, 
November  1,  1849. 


150 


SYMBOL 


Kniun  i[j*  $iit[r 


Enquiry  into  the  true  meaning  of  the  Circle  and  Parallel 

Lines. 

"In  regard  to  the  doctrine  of  our  Saviour,  and  the  Christian  reve- 
lation, it  proceeded  from  the  East.  The  Star  which  proclaimed  the 
birth  of  the  Son  of  God,  appeared  in  the  East.  The  East  was  an 
expression  used  by  the  prophets  to  denote  the  Eedeemer.  From 
thence  it  may  well  be  conceived  that  we  should  profess  our  prayers  to 
be  from  thence ;  if  we  profess,  by  being  masons  that  we  are  a  society 
of  the  servants  of  that  Divinity  whose  abode  is  in  the  centre  of  the 
heavens." 

HUTCHINSON. 

"  To  Thee,  whose  temple  is  all  space, 

Whose  altar,  earth,  sea,  skies ! 
One  chorus  let  all  being  raise  ! 
All  Nature's  incense  rise  ! 

POPE 

So  MANY  reflections  arise  in  the  mind  on  a  full  consid- 
eration of  this  comprehensive  symbol ;  like  a  majestic 
river  augmented  by  the  rich  contributions  of  its  tributary 
streams ;  and  so  various  are  the  opinions  which  successive 
races  of  masons  have  entertained  respecting  its  real 
interpretation,  that  we  find  it  impossible  to  dismiss  the 
subject  without  some  brief  statement  of  our  own  views 
on  those  particular  points  which  have  hitherto  divided 
the  fraternity.  We  need  be  under  no  surprise  that 
interpretations  of  an  abstruse  symbol  should  vary  by 
passing  through  different  hands,  because  every  one  knows 
that  in  the  most  common  transactions  of  life,  accounts 
related  by  several  eye-witnesses,  however  they  may 
assimilate  in  facts,  differ  considerably  in  the  details. 

This  is  not  a  novel  observation,  for  it  is  mentioned  by 
Sir  Walter  Raleigh  and  many  others,  as  constituting  one 


OF    GLORY.  151 

of  the  greatest  obstructions  in  the  compilation  of  history. 
Different  authorities  produce  such  adverse  accounts  of 
the  selfsame  fact,  that  confidence  is  shaken,  and  it  be- 
comes difficult,  if  not  absolutely  impossible,  to  distinguish 
between  truth  and  falsehood.  Such  being  the  obstacles 
which  are  always  found  to  embarrass  a  narrator  of  his- 
torical truth,  we  no  longer  wonder  that  there  should  be 
diverse  opinions  on  subjects  merely  speculative,  which 
are  not  based  on  any  indisputable  authority. 

Such  is  the  position  of  the  symbol  before  us.  It  has 
been  interpreted  differently  at  different  periods,  and 
successive  Grand  Lodges  have  sanctioned  each  new 
hypothesis  as  it  arose ;  although  in  some  cases  the  expla- 
nation appears  to  have  been  at  variance  with  analogy 
and  the  general  principles  of  the  Order.  The  theory,  for 
instance,  which  places  the  Deity  in  the  centre  of  the 
circle,  is  opposed  by  his  own  assertion  when ,  He  says, 
"Do  I  not  fill  heaven  and  earth,  saith  the  Lord."1  The 
point  is  evidently  a  misappropriation  of  the  Creator ;  and 
he  was  more  correctly  represented  in  the  ancient  hiero- 
glyphics by  the  entire  circle.  The  cabalistic  Jews,  indeed, 
used  a  symbol  resembling  the  circle  and  point,  by  describ- 
ing a  circle  round  the  letter  Jod ;  but  it  was  the  letter, 
and  not  the  situation  where  it  was  placed,  viz.,  in  the 
centre,  which  they  interpreted  as  an  emblem  of  the 
Deity ;  which  might  probably  be  the  reason  why  Hutch- 
inson,  in  our  motto,  confines  him  to  the  centre  of 
heaven,  when  our  Scriptures  represent  him  as  being 
peculiarly  present,  not  in  the  centre,  but  in  the  highest, 
heaven. 

This  is  further  evidenced  by  the  fact,  that  they  used 
an  equilateral  triangle  for  the  same  purpose  more  fre- 
quently than  a  circle.  It  was  the  Letter  that  formed 
"the  idea  of  God;"  and  they  pronounced  upon  it  this 
glowing  enconium.  "It  is  a  ray  of  Light  which  darts 
a  lustre  too  transcendent  for  the  contemplation  of  mortal 
eye ;  and  though  the  thoughts  oi'  man  may  pervade  the 
universe,  they  cannot  reach  the  effulgent  light  which 
streams  from  the  letter  JOD." 

The  centre  is  a  symbol  of  Time,  and  the  circle  of 
Eternity.  The  latter,  like  the  universe,  being  unlimited 

1  Jer.  xxiii.,  24. 


152  THE    SYMBOL 

in  its  extent ;  for  time  is  but  as  a  point  compared  with 
eternity,  and  equidistant  from  all  parts  of  its  infinitely 
extended  circumference ;  because  the  latter  occupied  the 
same  indefinite  space  before  the  creation  of  our  System, 
as  it  will  do  when  time  is  extinguished,  and  this  earth, 
•with  all  that  it  contains,  shall  be  destroyed.  And  there- 
fore the  hypothesis  which  would  confine  the  Eternal, 
whom  the  heaven  of  heavens  cannot  contain,2  to  the 
emblem  of  time,  is  evidently  unsound,  and  must  be 
rejected.  The  ancients  took  the  entire  Universe  for  the 
centre,  and  left  the  circumference  undefined ;  but  still 
it  was  tenaciously  asserted  that  deus  circulus  est,  including 
the  circumference  how  boundless  soever  it  might  be; 
and  our  emblem  was  not  intended  to  embrace  such  an 
indefinite  and  comprehensive  illustration. 

It  is  true,  in  the  Pythagorean  circle,  or  the  universe, 
the  central  fire  represented  UNITY;  but  it  was  not 
referred  to  the  One  God  the  Creator,  but  to  Vesta,  of 
whose  inextinguishable  fire  it  was  an  emblem,  for  Vesta 
signifies  fire ;  and  therefore  her  temples  were  generally 
spherical,  to  represent  the  universal  circle.  The  Basi 
deans,  on  the  other  hand,  confined  their  supreme  Deity, 
whom  they  called  IAO  (Jehovah),  Abraxas  or  Meithras, 
to  the  circle  of  the  year,  which  is  as  bad  as  placing  him 
in  the  centre,  arid  perhaps  worse,  as  a  single  year  is  a 
more  perverse  limitation  than  all  time.  St.  Jerome 
informs  us  that  Basilides  gave  to  the  Almighty  the 
monstrous  name  of  Abraxas,  because,  according  to  the 
import  of  the  Greek  letters,  and  the  number  of  days  in 
the  Sun's  course,  Abraxas  is  found  in  the  circle  of  the 
Sun,  in  the  same  manner  as  the  word  Meithras  was  also 
found  by  the  Gentiles,  because  the  letters  contained  the 
same  number.  Thus  Basilides  made  the  circle  to  consist 
of  three  hundred  and  sixty-five  heavens,  and  placed 
Abraxas  or  the  Sun  in  the  centre ;  and  referred  him  to 
Jesus  Christ  the  Sun  of  Righteousness. 

In  conformity  with  this  doctrine,  we  find  on  numbers 
of  the  Basilidean  gems,  the  figure  of  a  Cock;  which, 
according  to  Montfaucon,  "  is,  without  doubt,  a  symbol 
of  the  Sun,  who  holds  in  his  hand  a  whip  to  animate  his 
horses  with,  while  travelling  on  his  unvarying  circle .  and 

21  Kings  viii.,  27. 


OF    GLORY.  153 

has  probably  a  cock's  head  given  him,  because  that  bird 
generally  proclaims  the  Sun's  rising.  And  it  is  to  be 
observed  that  all  the  gems  of  this  character  containing 
figures  of  Abraxas,  have  generally  relation  either  to  the 
Sun  or  its  operations,  as  most  other  Egyptian  figures 
have.  Many  of  these  ancient  heretics  believed  that  Jesus 
Christ  was  the  same  with  the  material  Sun;  which 
notion  gave  occasion  to  their  mixing  Christianity  with 
the  divinities  of  that  superstitious  nation."3  Montfaucon 
has  given  seven  folio  engravings  containing  several  hun- 
dreds of  these  gems  ;  many  of  which  contain  the  letters 
A.  and  £,  to  signify  the  eternity  of  God.4 

The  Deity,  however,  is  Omnipresent,  and  cannot  be 
confined  to  any  individual  locality,  but  is  equally  diffused 
throughout  the  entire  universe.  Grand  Master  David 
asks,  "  whither  shall  I  go  from  thy  Spirit ;  or  whither 
shall  I  flee  from  thy  presence  ?"  And  answers,  "if  I 
climb  up  into  heaven  thou  art  there ;  if  I  go  down  to 
hell,  thou  art  there  also.  If  I  take  the  wings  of  the 
morning,  and  remain  in  the  uttermost  parts  of  the  sea, 
even  there  also  shall  thy  hand  lead  me,  and  thy  right 
hand  shall  hold  me."  It  is  true,  that  at  one  period  the 
light  of  God's  knowledge  shone  only  on  the  favoured 
land  of  Judea,  while  all  the  rest  of  the  world  were 
involved  in  the  darkness  of  idolatry; — but  God  was  even 
in  the  darkness ;  for  the  pious  Psalmist  continues,  "  the 
darkness  is  no  darkness  \vith  thee,  but  the  night  is  as 
clear  as  the  day."5 

The  Jewish  doctors  contended  that  their  country  was 
the  only  region  of  true  Light ;  and  that  Jerusalem  con- 
stituted the  central  point  of  the  Earth,  which  they 
regarded  as  an  extended  plain  ;  for  it  had  been  asserted 
by  their  inspired  monarch,  that  God  wrought  out  his 
salvation,  by  establishing  them  and  their  religion  "  in  the 
midst  of  the  earth."6  Macrobius  tells  us  that  veteres  omnem 
habitabilem  terram  extensa  chlamydi  similem  esse  dixcrunt. 
And  we  have  the  testimony  of  several  early  Christian 
travellers  to  the  existence  of  this  persuasion.  Thus 
bishop  Arculf,  whose  journey  was  accomplished  in  the 
year  of  Grace  700,  says  that  "  near  to  Golgotha  he 

3  Montf.  Ant.,  vol  ii.,  p.  227.         4  See  the  F.  Q.  R.,  1848,  p.  378 
5  Ps.  cxxxix.,  6-11-  6  Ps.  Ixxiv.,  12. 

7* 


154  THE    SYMBOL 

observed  a  lofty  column  which  at  mid-day,  at  the  summer 
solstice,  casts  no  shadow,  which  shows  that  it  is  the 
centre  of  the  earth."  Bernard,  who  travelled  in  the  year 
867,  speaks  of  the  same  thing.  "  Between  the  aforesaid 
four  churches  is  a  parvis  without  roof,  the  walls  of  which 
shine  like  gold,  and  the  pavement  is  laid  with  precious 
stones  ;  and  in  the  middle  four  chains  coming  from  each 
of  the  four  churches,  join  in  a  point  which  is  said  to  be 
the  middle  of  the  world."  Saewulf,  who  travelled  A.D 
1102,  adds,  "at  the  head  of  the  church  of  the  Holy 
Sepulchre,  in  the  wall  outside,  not  far  from  Calvary,  is  a 
place  called  Compass,  which  our  Lord  Jesus  Christ  him- 
self signified  and  measured  with  his  own  hand  as  the 
middle  of  the  world."  Sir  John  Maundeville,  A.D,  1322, 
adds  his  testimony  to  the  same  belief.  He  says,  "  Judea  is 
the  heart  and  middle  of  all  the  world  ;  and  hence  it  was 
right  that  he  who  created  all  the  world  should  suffer  for 
us  at  Jerusalem,  which  is  the  middle  of  the  world,  to  the 
end  and  intent  that  his  passion  and  death,  which  was 
published  there,  might  be  known  equally  to  all  parts  of 
the  world."  And  speaking  of  the  church  of  the  Holy 
Sepulchre,  he  says,  "  in  the  midst  of  that  church  is  a 
compass,  in  which  Joseph  of  Arimathea  laid  the  body  of 
our  Lord  when  he  had  taken  him  down  from  the  cross, 
and  washed  his  wounds.  And  that  compass,  men  say, 
is  the  middle  of  the  world." 

The  Rabbi  Judah  a  Levi  says,  in  confirmation  of  this 
hypothesis,  "  as  the  heart  is  in  the  centre  of  the  body,  so 
is  the  Holy  'Land  the  centre  of  the  world's  population, 
and  is  therefore  more  acceptable  to  the  Lord.  For  as 
the  world  is  divided  into  seven  climates,  that  land  is 
situated  in  the  best  of  them  ;  the  Psalmist  describes  it  as 
beautiful  for  situation,  and  the  joy  of  the  whole  earth. 
There  it  was  that  Cain  and  Abel  contended,  and  Cain's 
punishment  consisted  in  being  banished  from  it.  The 
patriarchs  selected  it  for  their  place  of  interment.  Abra- 
ham satisfied  the  children  he  had  by  Keturah  with 
presents,  that  they  might  quit  it  and  leave  Isaac  in  quiet 
possession  of  its  fertile  mountains  and  plains.  Esau 
abandoned  it  entirely  to  Jacob,  and  went  to  dwell  in 
Seir.  From  all  which  it  is  collected,  that  this  country 
was  ever  considered  to  be  peculiarly  and  exclusively 
holy."  Hence  the  Holy  Land  was  esteemed  the  central 


OF    GLORY.  155 

point,  while  the  rest  of  the  world  occupied  the  outer 
circle,  and  were  accounted  by  the  Jews  to  be  profane. 

This  interpretation,  however,  is  insufficient  to  reconcile 
the  anomaly  of  confining  the  Deity  to  the  centre,  or  any 
other  place  ;  although  his  divine  Shekinah  might  and  did 
occupy  the  Sanctum  Sanctorum,  in  the  Temple  at  Jeru- 
salem, which,  as  we  have  just  seen,  was  believed  to 
constitute  the  centre  of  the  earth. 

The  true  religion,  or  Light,  as  we  Christians  conscien- 
tiously believe,  is  now  universally  diffused,  and  therefore 
would  be  more  aptly  represented  by  the  circumference, 
bounded  only  the  limits  of  the  habitable  globe ;  for  the 
light  is  gradually  dispelling  the  darkness  by  the  labours 
of  our  indefatigable  missionary  establishments ;  and  in 
God's  good  time  it  will  enlighten  the  whole  universe, 
radiating  in  all  directions  to  the  heaven  of  heavens,  till  it 
blends  with  the  circumambient  lustre  which  surrounds 
the  throne  of  God. 

It  would  be  the  height  of  presumption  to  circumscribe 
the  omnipresent  Deity  within  the  narrow  limits  of  a 
religion,  which,  though  revealed  from  Heaven,  and  con- 
sequently true,  during  the  period  of  its  lawful  authority, 
is  no  longer  in  force.  The  Sceptre  has  departed  from 
Judah,  and  the  temporary  system  which  it  upheld  has 
been  superseded  by  a  dispensation  that  is  destined  to  be 
universal.  The  Jewish  religion  was  for  one  nation  only, 
while  Christianity  is  a  light  to  lighten  the  Gentiles,  as 
well  as  the  glory  of  the  people  of  Israel.  Still  we  firmly 
believe  that  the  Old  Testament  is  not  contrary  to  the 
New ;  for  both  in  the  Old  and  New  Testament  everlast- 
ing life  is  offered  to  mankind  by  Christ,  who  is  the  only 
Mediator  between  God  and  man. 

Let  it  not  be  thought  that  it  is  my  intention  to  offer 
any  disparagement  to  our  Jewish  brethren,  or  to  the 
religion  they  profess  ;  for  the  subject  I  am  discussing  is 
open  to  them,  and  to  all  who  acknowledge  the  being  of 
a  God.  I  interpret  the  symbol  according  to  my  own 
convictions  as  a  minister  of  the  Gospel  who  is  not 
ashamed  of  the  Cross  of  Christ.  The  Jews  are  an  extra- 
ordinary people,  for  they  remain  unchanged  amidst  the 
political  fluctuations  of  nearly  2000  years.  They  are 
entitled  to  our  consideration  and  our  gratitude ;  for  we 
are  indebted  to  them  for  the  blessing  of  Moses  and  the 


156  THE    SYMBOL 

prophets,  without  which  we  should  be  ignorant  of  the 
history  of  the  world,  and  the  ways  of  God  to  man ;  and 
should  have  wranted  those  glorious  and  divine  precepts 
which  are  a  source  of  consolation  when  almost  every- 
thing else  fails.  Homer  and  Virgil  are  sublime ;  but 
what  are  they  when  compared  with  Moses  and  David, 
who  were  inspired  by  the  Deity  to  indite  a  series  of 
divine  hymns  which  cast  every  other  composition  into 
the  shade.  They  are  full  of  such  exalted  strains  of  piety 
and  devotion,  as  a  writer  of  the  last  century  well  ex- 
presses it,  such  beautiful  and  animated  descriptions  of 
the  power,  the  wisdom,  the  mercy,  and  the  goodness  ot 
God,  that  it  is  impossible  for  any  one  to  read  them 
without  feeling  his  heart  inflamed  with  the  most  ardent 
affection  towards  the  Great  Creator  and  Governor  of 
the  Universe. 

And  although,  in  conformity  with'  the  voice  of  their 
own  prophet,  they  are  scattered  among  all  people  from 
one  end  of  the  earth  to  the  other,  yet  they  are  not 
totally  destroyed,  but  still  subsist  as  a  distinct  people. 
"The  Jewish  nation,  like  the  Bush  of  Moses,  hath  been 
always  burning  but  never  consumed.  And  what  a  mar- 
vellous thing  it  is  that  after  so  many  wars,  battles,  and 
seiges;  after  so  many  fires,  famines,  and  pestilences; 
after  so  many  years  of  captivity,  slavery,  and  misery, 
they  are  not  destroyed  utterly,  and  although  scattered 
are  still  distinct.  Where  is  there  anything  comparable 
to  this  to  be  found  in  all  the  histories,  and  in  all  the 
nations  under  the  Sun?" 

As  to  the  project  of  converting  the  Jews  to  Christi- 
anity— it  is  not  to  be  thought  of  until  the  time  of  their 
restoration  shall  arrive.  The  attempt  is  sure  to  be  unsuc- 
cessful, because  it  bears  a  close  resemblance  to  a  wish  to 
frustrate  the  prophecies.  It  has  been  predicted  that 
they  shall  be  dispersed  among  all  nations  and  not  be 
amalgamated  with  any ;  but  their  conversion  would  pro- 
duce marriages  and  intermarriages  with  Christian  people, 
and  in  a  few  generations  the  distinction  would  be  lost. 
God  has  appointed  a  time  when  they  shall  be  restored 
and  converted  to  the  true  religion  ;  and  when  that  time 
comes,  nothing  can  prevent  the  fulfilment  of  the  prophecy. 
The  omnipresent  Deity  wants  no  assistance  in  the  accom- 
plishment of  his  purposes;  and  when  it  is  his  gracious 


OF    GLORY.  157 

pleasure,  there  shall  be  but  one  fold  under  one  shepherd, 
and  the  Messiah  of  Jews  and  Christians  shall  reign  for 
ever  and  ever. 

Dr.  Schulhoff,  in  a  speech  recently  delivered  at  Bir- 
mingham, observed,  uwe  cannot  pray  without  adopting 
the  language  of  the  Jews ;  we  cannot  read  the  Scriptures 
without  meeting  with  their  history  upon  every  page. 
Men  were  sent  into  the  world  as  a  question,  a  riddle,  or 
an  enigma,  not  yet  answered  or  resolved,  and  for  this 
reason  they  might  ask  who  were  the  Jews  V  They  were 
that  little  family  who  were  born  in  Canaan,  who  went 
into  Egypt,  who  had  been  hunted  from  country  to  coun- 
try, from  land  to  land,  from  dungeon  to  dungeon,  from 
the  death  by  fire  to  the  death  by  water.  Who  were  the 
Jews?  Ask  the  dust  of  Canaan  ;  ask  the  walls  of  Ziori, 
overcome  by  the  scimitar  of  the  Saracen.  The  Jewish 
was  the  nation  out  of  which,  according  to  the  flesh,  came 
the  Messiah ;  which  produced  the  Apostles,  and  the  early 
Christian  converts."  And  he  concluded  by  asserting  that 
the  present  position  of  the  Jews  is  necessary  for  the  honour  of 
God;  and  is  a  great  proof  of  the  truth  of  the  Gospel. 

Many  of  the  heathen  nations  who  entertained  imperfect 
notions  of  God's  universal  presence,  as  in  the  masonic 
definition  above  noticed,  confined  him  to  the  centre. 
The  first  settlers  in  Egypt  transmitted  to  their  posterity 
an  exact  copy  of  our  point  within  a  circle,  expressed  in 
emblematical  language.  The  widely  extended  Universe 
was  represented  as  a  circle  of  boundless  light,  in  the 
centre  of  which  the  Deity  was  said  to  dwell  -;  or  in  other 
words,  the  circle  was  symbolical  of  his  eternity;  and  the 
perpendicular  parallel  lines  by  which  it  is  bounded,  were 
the  two  great  luminaries  of  heaven,  the  Sun  and  Moon, 
the  former  denoting  his  virtue,  the  latter  his  wisdom.  And 
this  idea  was  generally  expressed  by  the  head  of  a  hawk 
placed  in  the  centre  of  a  circle,  or  an  endless  serpent 
enclosing  an  eye.  In  like  manner  Pythagoras  considered 
the  central  fire  to  be  the  mansion  of  the  Deity  or  God ; 
and  assimilated  it  with  the  monad,  because  it  is  the  be- 
ginning and  ending  of  number.  In  the  Stone  temples 
of  the  Celtae  we  find  indications  of  a  similar  belief.  But 
divine  revelation  has  taught  us  a  more  correct  and  rational 
doctrine ;  and  we  possess  the  advantage  of  knowing  that 
Jehovah  or  God  in  the  Old  Testament,  is  no  other  than 


158  THE    SYML'OL 

the  Messiah  or  Christ  in  the  New.  Hence  the  following 
singular  elucidation  of  the  above  doctrine  has  been  de- 
duced, and  is  actually  in  practice  by  some  of  our  lodges 
at  the  present  day. 

Our  ancient  brethren,  in  depicting  on  the  Tracing 
Board  the  Plumb,  the  Rule,  the  Level,  and  the  setting 
Maul,  intended  by  the  latter  to  represent  the  point 
within  a  circle ;  and  in  a  speculative  sense  referred  them 
to  the  death  of  T  G  A  0  T  U,  or  Christ  upon  the  Cross. 
And  as,  in  the  allegory,  the  above  instruments  were  used, 
so  in  the  fact,  they  were  really  concerned  in  the  death 
of  the  actual  Grand  Master,  whose  Cross  was  formed 
from  the  junction  of  the  Level  and  the  Plumb.  Now  as 
the  point  within  a  circle  is  a  very  ancient  symbol,  and 
was  venerated  in  many  nations,  as  a  representative  of 
the  Deity,  it  is  considered  by  those  who  adopt  this 
exposition  to  refer  to  the  Eternal  Father,  who  gave  his 
Son  to  die  for  the  sins  of  men. 

They  go  on  to  say  in  their  application  of  the  symbol, 
that  as  Speculative  Masons  we  ought  not  to  be  contented 
with  deriving  one  moral  lesson  from  every  single  emblem 
depicted  on  our  Tracing  Board;  but  to  consider  each 
as  a  text  on  which  to  build  a  copious  Lecture.  For 
instance ;  the  point  within  a  circle,  in  the  first  degree, 
has  an  application  totally  different  from  what  it  bears  in 
the  third.  In  the  former  it  describes  the  boundary  line 
of  a  mason's  path  through  this  life,  the  limits  of  which 
are  the  precepts  of  the  Law  and  Gospel,  by  which  he  is 
circumscribed  to  prevent  his  going  astray.  And  if  he 
adheres  to  these  precepts,  amidst  evil  report  and  good 
report,  the  Ladder,  whose  foot  is  placed  on  the  Holy 
Bible,  will  conduct  him  to  a  celestial  mansion  whi^-h  is 
at  present  veiled  from  mortal  eye  by  the  starry  firma- 
ment. 

But  in  the  third  degree  this  emblem  has  a  mystical 
reference  to  Christ  as  our  centre ;  according  to  his  own 
declaration — "  where  two  or  three  are  gathered  together 
in  my  name,  there  am  I  in  the  midst  of  them."  The 
prayer  which  was  formerly  used  is  considered  very  appro- 
priate by  those  who  adopt  this  mode  of  explaining  the 
circle  and  point.  It  began  thus;  "0  Lord  God,  thou 
great  and  universal  mason  of  the  world,  and  first  builder 
of  man  as  it  were  a  Temple,  be  with  us  as  thou  hast 


OF    GLORY.  J69 

promised,  that  when  two  or  three  are  gathered  together 
in  thy  Name,  thou  wilt  be  in  the  midst  of  them,  &c." 

After  our  Lord's  resurrection,  the  disciples  changed 
their  time  of  assembling  together  in  closely  tyled  lodges, 
for  fear  of  their  enemies,  from  the  seventh  to  the  first 
day  of  the  week ;  and  on  that  day  our  Lord  appeared  to 
Mary  and  directed  her  to  go  to  his  brethren,  and  inform 
them  that  he  was  about  to  ascend  to  the  Grand  Lodge 
above,  into  the  presence  of  him  who  was  both  his  Father 
and  their  Father ;  and  in  the  evening  when  they  were 
assembled  together,  "the  doors  being  shut,"  or  in  other 
words,  the  lodge  being  closely  tyled,  came  Jesus  and 
stood  in  the  midst  of  them,  making  use  of  the  masonic 
greeting,  "Peace  be  with  you."  Our  brethren  would 
naturally  feel  surprised  at  the  presence  of  a  stranger  in  a 
closely  tyled  lodge  ;  but  when  he  had  given  them  proofs 
(by  showing  them  those  signs  of  distress  in  his  hands 
arid  feet  and  left  breast,)  that  he  was  their  Brother,  they 
dismissed  all  fear  and  rejoiced  exceedingly. 

It  was  here  that  he  promised  to  be  always  in  the 
midst  of  them ;  and  cheered  by  the  recollection  of  this 
gracious  promise,  they  were  naturally  led  to  the  hope  of 
finding  him  within  the  centre  of  their  circle  whenever 
regularly  assembled  in  a  just  and  perfect  lodge  dedicated 
to  the  glory  of  God  and  the  welfare  of  mankind.  Hence 
all  Christian  masons  are  required  by  the  circle  and  point 
to  understand,  that  whenever  they  meet  as  brethren, 
his  Allseeing  Eye  is  present  in  the  centre ;  and  thus  they 
are  incited  to  discharge  their  duties  towards  him  and  to 
each  other  with  freedom,  fervency,  and  zeal.  Thus,  as 
those  whose  who  use  this  illustration  conclude,  all  our 
emblems  having  a  tendency  to  inculcate  the  practice  of 
virtue  amongst  its  genuine  professors,  the  more  moral 
lessons  we  can  derive  from  any  of  our  emblems,  the  more 
securely  founded  will  be  the  respect  which  Masonry 
may  claim  at  the  hands  of  all  mankind. 

The  two  perpendicular  parallel  lines  have  been  appro- 
priated to  Moses  and  Solomon,  on  the  presumption  that 
they  represent  those  two  parallel  edifices,  the  Tabernacle 
and  Temple ;  these  being  the  only  two  places  in  the 
early  ages  of  the  world  where  the  true  worship  of  God 
was  celebrated ;  and  the  above  masonic  worthies  being 
the  builders  of  these  mysterious  sacred  oratories,  are 


160  THE    SYMBOL 

considered  to  be  the  legitimate  patrons  of  an  Order  that 
professes  to  be  based  on  the  science  of  decorative  archi- 
tecture. 

Some  of  our  brethren,  however,  are  inclined  to  question 
the  propriety  of  this  ascription ;  and  to  doubt  whether 
its  truth  can  be  accurately  demonstrated  by  a  reference 
to  facts.  They  argue  that  if  one  of  these  parallels  be 
assigned  to  Moses  as  the  builder  of  the  Tabernacle,  the 
paternity  of  the  other  may  be  justly  contested  by  Zerub- 
babel and  Herod,  each  of  whom  built  the  Temple  at 
Jerusalem,  as  well  as  Solomon.  And  if  that  edifice  be 
meant,  which,  according  to  the  testimony  of  the  prophet 
Haggai,  was  the  most  glorious,  the  preference  must  be 
given  to  Herod,  because  it  was  his  Temple  which  was 
enlightened  by  the  actual  presence  of  the  Prince  of 
Peace,  of  whom  the  Shekinah  of  the  Jews  was  but  a 
symbol ;  and  consequently  was  superior  to  that  of  either 
Solomon  or  Zerubbabel. 

The  true  mason,  however,  will  hesitate  to  admit  the 
claim  of  Herod,  as  one  of  the  Parallels  of  the  Order; 
because  he  was  so  far  from  professing  the  true  faith,  that 
the  historian  has  recorded  of  him,  that  he  laboured 
zealously  to  remove  all  the  prejudices  of  the  Jews  in 
favour  of  the  law  of  Moses,  by  introducing  among  them 
the  customs  of  heathen  nations ;  by  which  he  intended, 
if  possible,  to  Romanize  Judea.  The  designs  which  he 
had  manifestly  formed  against  their  religion,  and  his 
violation  of  every  custom  to  which  the  Jews  were  sin- 
cerely attached,  appear  to  have  been  considered  the 
certain  forerunners  of  some  dreadful  evil  to  that  people. 
Herod  was  in  name  their  king,  but  in  deed  the  enemy  of 
their  country  and  their  God. 

The  above  appropriation  is  further  encumbered  with 
the  anomaly  of  four  claimants  to  the  parallelism  of  the 
Order;  viz.,  Moses,  Solomon,  Zerubbabel,  and  Herod; 
and  I  cannot  see  any  alternative  but  to  admit  or  reject 
them  all ;  and  those  who  have  adopted  this  view  of  the 
case,  unanimously  agree  to  prefer  the  latter.  If,  how- 
ever, as  some  are  inclined  to  think,  the  parallels  be 
esteemed  symbols  of  the  two  great  dispensations  of 
religion,  they  would  then  apply  to  Moses  and  Christ, 
who  were  really  parallels  in  many  important  respects, 
while  Moses  and  Solomon  possessed  no  single  attribute 


OF    GLORY.  161 

in  common,  which  can  give  a  colour  to  the  position  in 
which  they  have  been  placed  as  equal  patrons  of  Masonry, 
and  joint  supporters  01  the  circle  and  point. 

The  two  former  coincide  in  character  and  attributes 
in  many  remarkable  particulars;  and  there  was  no  other 
prophet  who  ever  resembled  Moses,  so  much  as  Jesus  the 
Messiah.  None  of  the  ancient  prophets  can  answer  this 
description.  None  of  them  were  law-givers  like  Moses ; 
none  of  them  had  such  clear  communications  with  God ; 
for  their  prophecies  were  revealed  to  them  in  visions  and 
dreams.  Moses  and  Christ  are  the  only  two  who  per- 
fectly resemble  each  other  in  these  respects.  The  Jews 
were  addicted  to  the  idolatry  of  the  Egyptians ;  and 
were  taught  by  Moses  the  true  way  of  worshipping  God. 
Subsequently  they  were  the  slaves  of  superstition ;  when 
Jesus  Christ  taught  them  true  religion.  The  system  of 
Moses  was  confirmed  by  stupendous  miracles,  so  was 
that  of  Christ.  Moses  led  the  people  to  the  promised 
land ;  and  Christ  directs  us  to  a  better  country.  Moses 
fasted  forty  days,  and  so  likewise  did  Christ.  Moses  and 
Christ  equally  fed  the  people  miraculously.  Moses  led 
the  people  through  the  Red  Sea;  and  Christ  walked 
upon  the  sea.  The  face  of  Moses  was  surrounded  by  a 
bright  glory  when  he  descended  from  the  mount ;  and 
the  face  of  Christ  shone  like  the  sun,  upon  Mount  Tabor. 
Moses  deputed  twelve  men  to  survey  the  land;  and 
Christ  committed  the  same  office  to  twelve  Apostles. 

St.  John  mentions  the  Christian  parallelism  between 
Moses  and  Christ  in  express  terms,  when  he  says,  "  the 
Law  was  given  by  Moses,  but  Grace  and  Truth  came  by 
Jesus  Christ;"7  intimating  that  although  the  resem- 
blance between  Moses  and  Christ  was  striking,  yet  there 
was  no  absolute  equality;  for  that  the  latter  was  as 
much  superior  to  the  former,  as  Grace  and  Truth  are 
superior  to  the  Law ;  and  St.  Paul  tells  the  Jews  that 
they  are  not  now  under  the  Law,  but  under  Grace;8 
adding  in  another  place,  that  by  Christ  all  that  believe 
are  justified,  which  they  could  not  be  by  the  Law  of 
Moses.9  And  he  more  plainly  asserts  in  another  place, 
that  "  Moses  was  faithful  as  a  servant,  but  Christ  as  a 
Son;"  and  that  Christ  was  counted  worthy  of  more 

7  John  i.,  17.          8  Kom.  vi.,  14.          8  Acts  xiii.,  39. 


162  THE    SYMBOL 

glory  than  Moses,  inasmuch  as  "he  who  hath  builded 
the  house  hath  more  honour  than  the  house;"  that  is, 
the  difference  between  Christ  and  Moses  is  that  which  is 
between  him  who  creates  and  the  thing  created;  and 
then,  having  before  ascribed  the  creation  of  the  world  to 
Christ,  he  adds,  "  he  that  built  all  things  is  God."10 

Still  Masonry  has  not  ventured  to  introduce  the  Re- 
deemer of  mankind  as  one  of  its  great  Parallels,  because 
in  neither  of  his  natures  has  he  any  equal.  As  man  he 
was  sinless — as  God  he  was  divine.  Besides,  Christ  is  no 
other  than  Jehovah,  T  G  A  0  T  U,  and  he  is  symbolized 
by  the  circle.  If,  therefore,  the  parallel  lines  have  any 
reference  to  this  great  Being,  they  can  be  no  other  than 
his  divine  and  human  natures,  which  would  be  masoni- 
cally  inapplicable ;  and  we  have  already  a  very  significant 
emblem  to  the  same  effect,  viz.,  the  peiitalpha,  double 
triangle,  or  seal  of  Solomon. 

The  circumambulation  of  the  candidate  is  generally 
presumed  to  have  an  intimate  connection  with  the 
symbol  under  our  consideration;  and  therefore  some 
have  considered  that  originally  the  space  included  within 
the  two  parallel  lines,  from  one  extremity  to  the  other, 
north  and  south  as  wrell  as  east  and  west,  which  is  an 
oblong  square,  represented  the  Lodge ;  the  circumference 
of  the  circle  being  the  boundary  line  threaded  during  the 
ceremony ;  the  centre  being  the  candidate,  or  rough 
ashlar,  the  point  from  which  all  superficial  and  solid 
figures  emanate,  in  the  first  or  most  superficial  part  of 
Masonry;  for- if  one  limb  of  the  compasses  be  fixed,  and 
the  other  movable,  the  point  formed  by  the  first  touch 
of  the  latter,  if  continued,  would  form  the  circumference 
of  a  circle.  In  this  case,  the  pedestal  on  which  the 
Sacred  Volume  rests  would  represent  Wisdom,  or  the 
W.  M. ;  and  the  two  lines  Strength  and  Beauty,  or  the 
S.  W.  and  J.  W.;  the  Ladder,  the  three  Theological 
Virtues,  and  the  summit,  perfection,  symbolized  by  the 
perfect  ashlar.  The  whole  being  crowned  by  an  ethereal 
mansion  veiled  from  mortal  eye  by  the  starry  firmament; 
or,  as  it  is  termed  by  Job,  "  the  face  of  God's  throne,"11 
and  surrounded  by  clouds  and  darkness,12  that  though 
the  dwelling-place  of  the  Most  High  is  hidden  from  our 

10  Hcb.  iii.,  3-6.  u  Job  xxvi.,  9.          ia  Ps.  xcvii.,  2. 


OF    GLORY.  163 

view,  his  decisions  are  the  result  of  unerring  justice  and 
perfect  truth. 

This  constitutes  a  lucid  symbol  of  the  omnipresent 
and  omnipotent  Deity,  whose  Throne  is  in  the  highest 
heavens,  the  region  of  perpetual  light,  and  not  in  the 
central  point  of  Time  :  for  the  act  of  going  to  heaven  is 
always  represented  by  ascending.13  Job  says  "God  is  in 
the  height ;  thick  clouds  are  a  covering  to  him  ;"14  which 
is  confirmed  by  Jeremiah,  who  adds,  "  the  Lord  shall  cry 
from  on  high,"15  and  not  from  the  centre.16  David  in  his 
remarkable  prophecy  says,  "  Thou  hast  ascended  up  on 
high."17  And  in  fulfilment  of  this  prediction,  the  Apostle 
affirms  that  Christ  was  made  higher  than  the  heavens;18 
ascended  above  all  the  heavens  ;19  and  sitteth  at  the  right 
hand  of  Majesty  in  high  places."20 

This  idea  of  perfect  happiness  above  the  skies,  the 
residence  of  the  Supreme  Deity,  was  not  confined  to  the 
Jews  and  Christians,  but  was  universally  admitted  by 
the  heathen.  It  is  clearly  enunciated  by  Homer  in  the 
Iliad,  and  by  Hesiod  in  his  Theogony,  who  measures  the 
distance  between  the  highest  heaven  and  the  lowest  hell, 
by  the  falling  of  a  heavy  weight,  which  he  says,  notwith- 
standing the  inconceivable  rapidity  of  its  course,  will 
take  nine  days  and  nights  to  fall  from  heaven  to  earth, 
and  the  same  length  of  time  to  descend  from  the  earth  to 
Tartarus.  It  will,  however,  be  observed,  that  although 
God  is  thus  said  to  dwell  in  the  highest  heavens,  yet 
being  omnipresent,  he  is  bound  to  no  limit  or  space ;  and 
the  expression  is  merely  intended  to  imply  that  there  his 
glory  is  more  particularly  manifested. 

Considered  in  the  above  point  of  view,  the  figure 
under  our  notice  constitutes  one  of  the  most  glorious 
and  expressive  symbols  that  has.  ever  been  submitted  to 
the  consideration  of  mankind. 

The  most  reasonable  opinion  which  appears  to  have 
been  formed  on  the  circle  and  point,  is  that  which  makes 
the  candidate  represent  the  centre,  placed  within  the 

13  See  Rev.  xxi.  "  Job  xxii.,  12-14.  15  Jer.  xxv.,  30. 

16  Consult  Ps.  cxlviii.,    1.     Heb.  vii.,  26.     Eph.  iv.,  8,  10,  and 
many  other  passages. 

17  Ps.    Ixviii.,    18;    and  compare  John  iii.,  13,   with  Eph.   iv.t 
9,  10. 

18  Heb.  viii.,  26.  19  Eph.  iv.,  10.  20  Heb.  i.,  3. 


164  THE    SYMBOL 

circle  of  duty,  and  his  conduct  regulated  by  the  twc 
lines  of *  faith  &nd  practice;  because,  without  the  operation 
of  these  heaven-born  qualities,  it  will  be  impossible  for 
him  to  keep  his  passions  within  the  boundary  line  of 
reason  and  Scripture,  and  to  avoid  those  errors  which  will 
interrupt  and  retard  his  progress  through  this  world  to 
another  and  a  better.  The  same  idea  was  symbolized  by 
our  brethren  of  the  last  century,  by  the  figure  of  a 
brother  properly  clothed,  standing  beneath  the  extended 
legs  of  a  pair  of  compasses. 

If,  then,  the  two  parallel  lines  represent  the  faith  and 
practice  of  a  rational  soul,  they  are  with  the  strictest  pro- 
priety assigned  to  the  two  St.  Johns,  because  the  one  finish- 
ed by  his  learning  what  the  other  began  by  his  zeal.  The 
Evangelist  was  the  most  perfect  personification  of  faith 
that  the  world  ever  witnessed ;  not  only  from  the  tenor 
of  his  writings,  and  because  he  was  the  beloved  disciple  of 
his  Master,  but  also  because  his  faith  preserved  him  as  wit- 
ness, and  the  only  witness  amongst  the  Apostles  of  Christ, 
of  the  destruction  of  the  Jewish  polity,  and  the  triumph  of 
that  universal  dispensation  which  shall  ultimately,  as  I 
sincerely  believe,  supersede  all  others,  and  cover  the 
whole  earth  as  the  waters  cover  the  sea.  And  in  like 
manner,  the  Baptist  was  the  personification  of  practice, 
because  he  confined  his  preaching  to  repentance  and  good 
works,  both  of  which  are  exclusively  practical.  And 
hence  it  is  believed  that  these  two  great  and  pious  men 
acquired  the  distinguishing  character  of  the  patrons  of 
Masonry. 

I  have  given  the  reasons  which  have  been  assigned  for 
parallelism  in  another  place,21  but,  as  every  book  ought 
to  be  perfect  in  itself,  it  may  be  necessary  to  repeat  them 
here.  "The  two  St.  Johns  were  equally  distinguished 
by  the  Redeemer  of  mankind  ;  the  one  as  a  burning  and 
shining  light — whence  the  gnostics  assumed  that  the 
Spirit  of  light  entered  into  John  the  Baptist,  and  there- 
fore that  he  was  in  some  respects  to  be  preferred  to 
Christ — and  the  other  was  called  the  beloved  disciple, 
and  the  divine."  Thus  they  formed  a  personification  of 
Greatness  and  Goodness,  which  were  ever  the  qualities 
that  drew  down  public  respect  and  applause ;  and  amongst 

81  See  Mirror  for  the  Johannite  Masons,  p.  114. 


OF    GLORY,  165 

heathen  nations,  as  we  learn  from  Selden,  constituted  the 
attributes  of  the  celestial  deities,  and  elevated  deceased 
mortals  to  the  skies. 

For  these  reasons,  the  two  St.  Johns  were  likened  to 
the  pillar  of  fire  and  cloud  which  attended  the  Israelites 
in  their  escape  from  Egyptian  bondage.  The  Baptist, 
because. he  preached  the  unquenchable  fire  which  is  the 
punishment  of  sin ;  and  the  Evangelist,  because  he  incul- 
cated the  subdued  virtue  of  brotherly  love,  the  practice 
of  which,  like  the  operation  of  the  cloud  to  the  camp  of 
Israel,  when  it  moderated  the  heat  of  the  sun  in  that 
parched  climate,  would  serve  to  avert  the  ever-burning 
fire  of  hell. 

This  pillar  was  a  light  and  a  guide  to  the  Israelites 
through  the  wilderness  of  Sin,  that  they  might  attain  the 
Promised  Land  in  safety  ;  and  the  two  St.  Johns — one  by 
announcing  the  Saviour,  and  the  other  by  his  benevolent 
doctrines — are  a  light  and  a  guide  to  all  mankind  while 
toiling  through  the  sinful  wilderness  of  this  world,  that 
they  may  arrive  at  the  heavenly  Canaan,  and  rest  for  ever 
from  their  labours.  Besides,  St.  John  the  Evangelist 
was  chosen  to  be  a  witness  of  Christ's  transfiguration, 
and  was  actually  enveloped  in  the  cloud  on  that  remark- 
able occasion. 

Again,  as  the  columns  of  Solomon's  porch,  called 
Jachin  and  Boaz,  were  typical  of  this  cloudy  and  fiery 
pillar,  so  the  early  Christians  likened  them  to  the  two 
St.  Johns,  which  appears,  in  the  estimation  of  our  ancient 
brethren,  to  have  made  parallelism  complete.  Boaz 
represented  strength,  and  Jachin  to  establish ;  and 
together,  they  referred  to  the  Divine  Promise,  that  God 
would  establish  his  holy  Temple  in  strength.  The  for- 
mer referred  to  the  Sun,  which  rejoiceth  as  a  giant  to  run 
its  course  f2  and  the  latter  the  Moon,  because,  like  the 
pillar  of  a  cloud,  its  light  is  mild  and  beautiful,  being 
only  a  reflection  of  the  Sun's  more  powerful  rays ;  and 
hence  it  was  prophesied  of  Solomon,  that  his  kingdom 
should  remain  in  peace  and  righteousness  so  long  as  the 
Moon  endureth.23  The  promise  of  David  includes  both. 
"His  seed  shall  endure  forever;  and  his  seat  is  like  as 
the  Sun  before  me.  He  shall  stand  fast  for  evermore  as 

33  Ps.  xix.,  5.  *3  Ibid.  Ixxii.,  7. 


166  THE    SYMBOL 

the  Moon,  and  as  the  faithful  witness  in  heaven."24  Hence, 
according  to  the  testimony  of  Jarchi,  Solomon  said :  "My 
kingdom  being  thus  permanently  established  as  the  sun 
and  moon,  its  duration  shall  be  marked  by  the  existence 
of  these  pillars,  for  they  will  remain  firm  and  immovable 
as  long  as  my  successors  shall  continue  to  do  the  will  of 
God." 

In  like  manner  the  two  St.  Johns  were  esteemed  pillars 
of  Christianity,  and  patrons  of  Masonry.  The  one  repre- 
senting strength,  and  the  other  a  principal  agent  to  establish 
the  permanency  of  both  by  inculcating  brotherly  love  or 
charity,  which  is  their  chief  virtue,  and  of  more  value 
than  all  the  rest.  By  these  instruments  Christianity  and 
Masonry  have  been  established  in  such  strength,  that 
they  will  endure  for  ever.  And  at  that  period,  when  the 
designs  of  Omnipotence  are  completed,  the  Sun  and  Moon, 
by  unmistakable  tokens,  shall  declare  to  the  world  that 
their  glory  is  expiring.  The  Sun  will  turn  into  darkness, 
and  its  light  being  thus  withdrawn,  the  Moon  will  be 
obscured;  at  which  period  St.  John  the  Baptist,  as  a 
righteous  man,  will  shine  forth  as  the  Sun,  standing  at 
the  left  hand  of  the  Judge  amidst  the  clouds  of  heaven ; 
while  the  pure  and  holy  doctrines  of  his  illustrious 
parallel  will  for  ever  remain  as  the  employment  of  saints 
and  angels  in  the  heavenly  mansions  of  the  blessed; 
where  there  is  "  no  need  of  the  Sun,  neither  of  the  Moon  to 
shine  in  it,  for  the  glory  of  God  will  lighten  it,  and  the 
Lamb  is  the  light  thereof."25 

According  to  the  opinion  of  Dean  Stanhope,  who  is  no 
slight  authority  in  such  matters,  the  office  of  John  the 
Baptist  consisted  in  promulgating  the  very  doctrines 
which  distinguish  the  noble  Order  of  Freemasonry.  He 
employed  himself  in  "making  guilty  people  sensible  of 
their  sins,  reproving  open  wickedness,  unmasking  hypo- 
crisy, beating  down  spiritual  pride ;  importuning  men  to 
repentance,  by  representing,  with  a  faithful  zeal,  the 
horrible  mischiefs  and  dreadful  conclusion  of  a  wicked 
course  of  life,  and  the  terrors  of  that  Master,  who,  at  his 
coming  to  purge  the  floor,  will  not  fail  to  separate  most 
nicely  between  the  wheat  and  the  chaff,  and  burn  the 
latter  with  unquenchable  fire.  We  shall  do  well  to  take 

24  Ps.  kxxix.,  36,  37.  25  Rev,  xxi.,  23. 


OF    GLORY,  107 

the  Baptist  for  an  example  of  our  conduct,  by  living  a 
life  of  severe  virtue  ;  by  boldly  rebuking  vice ;  and  if  by 
this  we  incur  the  displeasure  of  men,  by  suffering  with  a 
constancy  like  his.  If  this  were  duly  attended  to,  a 
mighty  change  would  soon  be  effected  even  in  the  profli- 
gate and  profane  world." 

Such  investigations  as  these  constitute  the  true  poetry 
of  the  Order,  and  render  the  pursuits  of  Freemasonry  of 
real  and  intellectual  value  to  the  intellectual  man.  Who- 
ever, therefore,  is  desirous  of  regulating  his  life  and 
conduct  by  the  teaching  of  Freemasonry,  will  do  well  to 
make  its  symbols  his  study,  and  endeavour  to  bring 
their  hidden  meaning  to  bear  upon  the  every-day  occur- 
rences of  life.  Plutarch  has  somewhere  told  us  that 
while  Alexander  the  Great  was  but  a  boy,  so  far  from 
rejoicing  at  his  father's  success  in  battle,  complained  to 
his  young  companions  that  his  father  would  leave  nothing 
for  him  to  do  when  he  grew  up  to  man's  estate.  They 
replied,  that  all  which  had  been  done  by  his  father  was 
for  his  enjoyment;  but  he  said,  what  better  shall  I  be  in 
possessing  ever  so  much,  if  I  do  nothing  ?  So  it  is  with 
us.  Freemasonry  has  done  a  great  deal,  but  it  has  left 
something  for  every  individual  Mason  to  do ;  and  he  who 
does  it  not,  must  not  expect  to  be  rewarded. 

Nothing  can  be  a  greater  anomaly  than  knowledge 
without  practice.  It  is  like  hiding  our  talent  in  a  napkin, 
or  placing  our  light  under  a  bushel.  To  produce  a  beauti- 
ful effect,  the  talent  must  be  used  and  the  light  displayed, 
or  we  shall  be  pronounced  unprofitable  servants,  and  cast 
into  outer  darkness ;  which  will  be  a  most  lamentable 
destiny  for  those  who  boast  that  they  have  been  brought  to 
light,  and  have  consequently  enjoyed  superior  advantages 
in  acquiring  information  on  which  to  found  a  concurrent 
practice.  But  where  the  central  point  has  been  illumi- 
nated by  the  bright  rays  proceeding  from  Eastern 
wisdom,  and  invigorated  his  faith  by  the  practice  of 
moral  virtue,  he  will  gradually  ascend  the  innumerable 
rounds  of  the  Masonic  Ladder,  and  enter  into  peace  when 
the  archangel  shall  proclaim  that  time  shall  be  no  more. 


163 


THE    SYMBOL 


LECTURE  VII. 


lebimtonj 


TO 

BRO.  C.  E.  ANDERSON, 

G.  POWELL, 

J.  G.  SHIPWAY, 

T.    DOUGLAS    HARRINGTON, 

REV.  W.  T.  LEACH, 

J.  WHITLAW, 

W.  P.  STREET, 

N.  RYAN, 

W.  N.  COURTNEY, 

R.  CHALMERS, 

J.  V.  NOEL,        > 

—  j.  M'COY,         s 


W.  M. 
S.  W. 
J.  W. 

D.  P.  G.  M.  &  P.  M. 

CHAP. 

TREA. 

SEC. 

S.  D. 

J.  D. 

D.  OF  CER. 

STEWARDS, 


Of  St.  George's  Lodge,  Montreal,  Canada,  No.  643, 


DEAR  BRETHREN, 

The  circumstances  under  which  I  was  elected  an 
honorary  member  of  your  Lodge,  have  afforded  me 
unfeigned  pleasure.  If  I  have  rendered  any  services  to 
Masonry,  as  you  are  pleased  to  say,  by  my  publications, 
I  assure  you  that  the  time  which  has  been  employed  in 
their  composition  passed  very  agreeably  to  myself, 
because  one  of  the  principal  amusements  of  my  leisure 
hours  has  ever  been  the  study  of  antiquity,  and  the 
acquirement  of  hieroglyphical  knowledge.  I  am  there- 


OF    GLORY.  169 

fore  doubly  rewarded,  inasmuch  as  you  have  added  to 
the  pleasure  which  such  researches  have  conveyed  to 
my  mind,  an  unequivocal  testimony  of  your  approbation. 

The  subject  of  the  following  Lecture,  which  I  have 
the  honour  of  dedicating  to  you,  is  of  very  extensive 
application.  The  definition  predicates  that  "its  foot 
vests  on  earth  while  its  top  extends  to  heaven ;"  and  it 
embraces  all  the  intermediate  steps  by  which  the  human 
soul  mounts  to  immortality.  It  is  an  emblem  for  all 
time,  and  embraces  interests  which  no  region  of  the 
world  can  change  nor  any  age  decay. 

When  Moses  was  at  the  Burning  Bush,  he  was  com- 
manded, as  an  act  of  reverence,  to  take  off  his  shoes. 
And  when  the  Prophet  Ezekiel  was  forbidden  to  mourn 
for  the  loss  of  his  wife,  one  of  the  indications  of  this 
extraordinary  instance  was,  to  "put  on  his  shoes."  The 
present  Jews  in  Barbary,  according  to  Addison,  when  a 
death  occurs  in  their  family,  do  not  stir  abroad  for  seven 
days  after  the  interment ;  or  if  they  should  be  compelled 
by  any  extraordinary  or  urgent  cause  to  leave  their 
dwelling,  it  must  be  barefooted,  as  a  token  of  reverence 
to  Him  by  whom  they  have  been  stricken. 

How  much  more  ought  we  to  express  our  humility 
and  reverence,  when  we  stand  on  ground  which  has  been 
consecrated  by  Three  Grand  Offerings,  and  bears  that 
Holy  Book  which  is  the  source  of  all  our  hopes  and 
comforts.  When  Jacob  occupied  the  same  situation,  he 
said,  "  surely  the  Lord  is  in  this  place,  and  I  knew  it 
not.  And  he  was  afraid,  and  said,  how  dreadful  is  this 
place !  This  is  none  other  but  the  house  of  God,  and 
this  is  the  Gate  of  heaven." 

That  you,  my  brethren,  may  ascend  the  Theological 
Ladder  with  the  same  devout  and  holy  feelings,  and  in 
the  end  receive  the  reward  of  your  faith,  even  the  salva- 
tion of  your  souls,  is  the  fervent  wish  of 

W.  Sir, 

And  dear  Brethren, 
Your  faithful  Servant  and  Brother, 

GEO.  OLIVER,  D.D., 
Honorary  Member  of  St.  George's  Lodge. 

SCOPWICK  VICARAGE, 
December  1,  1849. 


170  THE    SYMBOL 


Kuim  fye  $wnt|j. 

The  three  Great  Lights  which  form  the  basis  of  the  Ma- 
sonic Ladder  explained,  with  a  description  oj  the  Ladder 
and  its  accompaniments. 

"  Tyll  that  I  came  unto  a  ryall  Gate, 

Where  I  sawe  stondynge  the  goodly  portres, 
Whyche  axed  me,  from  whence  I  came  a  late ; 
To  whome  I  gan  in  every  thynge  expresse 
All  myne  adventure,  chaunce,  and  busynesse, 
And  eke  my  name ;  I  told  her  every  dell ; 
Whan  she  herde  this  she  lyked  me  right  well." 

STEPHEN  HA  WES. 

THE  next  object  which  attracts  our  attention  in  the 
Symbol  of  Glory,  is  the  Holy  Bible,  which  is  the  great 
charter  of  a  Christian's  faith,  and  anchor  of  his  hope,  as 
well  as  one  of  the  Great  Lights  of  Masonry.  It  forms 
the  Tracing  Board  of  the  Great  Architect  of  the  Uni- 
verse ;  and  he  has  laid  down  there  such  glorious  plans 
and  moral  designs,  that  were  we  conversant  therein  and 
adherent  thereto,  it  would  bring  us  to  a  building  not 
made  with  hands,  eternal  in  the  heavens.  The  Bible  is 
the  gift  of  God  to  man.  It  is  the  consummation  of 
wisdom,  goodness,  and  truth.  Many  other  books  are 
good,  but  none  are  so  good  as  this.  All  other  books 
may  be  dispensed  with ;  but  this  is  absolutely  necessary 
to  our  happiness  here,  and  our  salvation  hereafter.  It 
is  the  most  ancient  record  of  facts  known  in  the  world ; 
the  materials  of  its  earliest  history  having  been  compiled, 
as  is  most  probable,  by  Shem,  or  perhaps  by  Noah.  The 
Rabbins  say  that  Shem  was  the  instructor  of  Abraham 
in  the  history  of  former  events ;  and  that  from  Abraham 
they  were  naturally  transmitted  through  Isaac,  Jacob, 
and  Levi,  to  Moses.  And  no  injury  is  done  to  the  just 
arguments  on  behalf  of  the  inspiration  of  Scripture,  as 


OF    GLORY.  171 

Calmet  judiciously  observes,  if  we  suppose  that  Shem 
wrote  the  early  history  of  the  world;  that  Abraham 
wrote  family  memoirs  of  what  related  to  himself;  that 
Jacob  continued  what  concerned  himself,  and  that,  at 
length,  Moses  compiled,  arranged,  and  edited,  a  copy  of 
the  holy  works  extant  in  his  time.  A  procedure  per- 
fectly analogous  to  this  was  conducted  by  Ezra  in  a 
later  age ;  on  whose  edition  of  the  Holy  Scripture  our 
faith  now  rests,  as  it  rests,  in  like  manner,  on  the  prior 
edition  of  Moses,  if  he  were  the  editor  of  some  parts ; 
or  on  his  authority,  if  he  were  the  writer  of  the  whole. 

The  evidences  of  its  truth  do  not  depend  on  the  uncer- 
tain deductions  of  human  reason,  but  upon  the  teaching 
of  the  Holy  Spirit  of  God.  Its  details  are  confirmed  by 
signs,  and  wonders,  and  manifestations  of  the  divine 
power.  On  its  veracity  our  holy  religion  must  stand  or 
tall ;  and  therefore  our  hopes  of  salvation  anchor  upon 
it,  as  on  a  rock  which  can  never  give  way.  It  is  the 
pillar  and  ground  of  Truth  ;  the  pedestal  and  support 
of  Faith ;  and  hence  the  Masonic  Ladder  is  planted 
there  as  on  a  foundation  that  cannot  be  shaken ;  because 
its  divine  author  is  Jehovah  himself.  Wisdom,  Strength, 
and  Beauty,  centre  in  its  pages ;  for  its  wisdom  is  Faith, 
its  strength  is  Hope,  and  its  beauty  is  Charity ;  a  double 
triad  which  constitutes  Perfection ;  and  realized  in  the 
pentalpha,  which,  in  the  symbolization  equally  of  Chris- 
tianity and  Masonry,  refers  to  the  two  natures  of  the 
incarnate  Deity. 

This  First  Great  Light  of  Masonry  is  not  only  perfect, 
but  free  from  every  admixture  of  imperfection;  for  if 
the  slightest  doubt  could  be  raised  respecting  the  truth 
of  any  single  fact  or  doctrine  which  it  contains,  it  would 
cease  to  be  the  Book  of  God,  and  our  Faith  and  Hope 
would  no  longer  have  a  solid  basis  to  rest  upon.  But  so 
long  as  we  believe  the  Deity  to  be  a  wise,  and  powerful, 
and  perfect  being,  we  must  also  believe  that  every  thing 
which  emanates  from  his  authority  is  equally  wise,  and 
powerful,  and  perfect,  and  consequently  worthy  of  the 
utmost  veneration. 

"  The  events  recorded  to  have  happened  under  the  old 
dispensation  are  often  strikingly  prefigurative  of  those 
which  occur  under  the  new ;  and  the  temporal  circum- 
stances of  the  Israelites  seem  designedly  to  shadow  out 


172  THE    SYMBOL 

the  spiritual  condition  of  the  Christian  church.  The 
connection  is  ever  obvious ;  and  points  out  the  consist- 
ency of  the  Divine  purpose,  and  the  harmony  delibe- 
rately contrived  to  subsist  between  both  dispensations. 
Thus  in  the  servitude  of  Israel  are  described  the  suffer- 
ings of  the  church.  In  the  deliverance  from  Egypt  is 
foreshown  its  redemption ;  and  the  journey  through  the 
wilderness  is  a  lively  representation  of  a  Christian's  pil- 
grimage through  life,  to  his  inheritance  in  everlasting 
bliss.  So  also,  without  too  minute  a  discussion,  it  may 
be  observed,  that  the  manna  of  which  the  Israelites  did 
eat,  and  the  rock  of  which  they  drank,  as  well  as  the 
brazen  serpent  by  which  they  were  healed,  were  sever- 
ally typical  of  correspondent  particulars  that  were  to 
obtain  under  the  Christian  establishment ;  as  under  the 
sacrifices  and  ceremonial  service  of  the  church,  of  which 
the  institution  is  here  recorded,  was  described  the  more 
spiritual  worship  of  the  Gospel."1 

The  Bible,  as  the  lectures  of  Masonry  predicate,  is  the 
sacred  compact  from  God  to  man,  because  he  has  been 
pleased  to  reveal  more  of  his  divine  will  in  that  Holy 
Book  than  by  any  other  means ;  either  by  the  light  of 
Nature,  the  aid  of  Science,  or  Reason  with  all  her  powers. 
And,  therefore,  as  might  be  expected,  it  contains  a  code 
of  laws  and  regulations  which  are  adapted  to  every  situa- 
tion in  which  a  created  being  can  possibly  be  placed. 
And  it  not  only  incites  him  to  virtue,  but  furnishes  a 
series  of  striking  examples  both  of  good  and  evil  conduct, 
that  he  may  avoid  the  one  and  practise  the  other  to  his 
eternal  advantage. 

And  further,  if  it  gives  copious  instructions  to  rulers 
and  governors  that  they  may  perform  their  exalted  duties 
with  strict  justice  and  impartiality,  it  is  no  less  prolific 
in  its  directions  to  men  occupying  inferior  stations  of  life, 
to  be  obedient  to  the  laws,  and  to  respect  the  powers 
under  which  they  live,  and  by  which  they  are  protected. 
Its  precepts  extend  to  the  duties  of  rich  and  poor,  parents 
and  children,  husbands  and  wives,  masters  and  servants. 
There  is  not  a  grade  in  civil  society,  from  the  monarch 
on  his  throne,  to  the  peasant  between  the  stilts  of  a 
plough,  but  may  find  ample  instructions  for  moral  go- 

1  Gray's  Key,  p.  98. 


OF    GLORY.  173 

vernment,  and  the  regulation  of  his  desires,  in  that  com- 
prehensive Book.  And  their  universal  application  and 
divine  origin  are  manifested  by  the  fact,  that  those  who 
disregard  their  operation  themselves,  display  an  instinct- 
ive respect  for  every  one  who  professes  to  take  the  Bible 
for  a  rule  of  faith,  and  a  guide  to  the  requirements  of 
moral  duty. 

But  this  Sacred  Volume  possesses  one  peculiar  excel- 
lence which  is  denied  to  every  other  book.  We  frequently 
find  an  entire  code  of  civil  duties  embodied  in  a  single 
passage ;  which,  if  universally  observed  by  all  classes  of 
society,  would  turn  this  earth  into  a  Paradise,  and  its 
inhabitants  into  a  band  of  brothers.  If  mankind  could 
be  persuaded  to  adopt  the  rule  of  mutual  assistance  and 
mutual  forbearance  which  is  there  recommended,  and 
copied  in  the  system  of  Freemasonry ;  if  they  would,  on 
all  occasions,  do  as  they  would  be  done  £>?/,  nothing  would 
be  wanting  to  the  completion  of  human  happiness. 

It  wras  the  violation  of  this  rule  that  made  Cain  a 
murderer,  and  filled  the  antediluvian  world  with  such 
violent  antipathies  and  unnatural  crimes,  as  made  an 
universal  purgation  necessary  to  cleanse  it  from  its  gross 
pollutions.  It  was  the  same  disregard  to  this  rule  which 
made  Nimrod  a  hunter  of  men,  Pharaoh  an  impious  con- 
temner  of  God's  judgments  ;  Absalom  a  rebel,  and  Judas 
a  thief.  And  in  our  own  times  it  arms  man  against  his 
fellow,  and  produces  all. that  wickedness  and  vice  which 
human  laws,  how  stringent  soever  they  may  be,  have 
totally  failed  to  banish  from  the  world. 

The  Book  before  us  contains  rules  for  preserving 
health  by  the  exercise  of  Temperance  and  Chastity ;  for 
procuring  blessings  by  the  practice  of  Fidelity,  Industry 
and  Zeal ;  for  securing  a  good  reputation  by  Integrity 
and  a  faithful  discharge  of  every  trust ;  and  for  inheriting 
the  promises  by  the  exercise  of  Faith,  the  encouragement 
of  Hope,  and  the  practice  of  Charity,  or  the  universal 
love  of  God  and  man. 

Upon  the  first  Great  Light,  we  find  two  others — the 
Square  and  Compasses ;  which  are  va*ried  in  their  posi- 
tion in  every  degree,  to  mark  the  gradual  progress  of 
knowledge ;  and  the  former  is  opened  at  different  pas- 
sages appropriate  to  each  ;  for  the  Bible  being  considered 
the  rule  of  a  Mason's  faith,  the  Square  and  Compasses, 


174  THE    SYMBOL 

when  united,  have  the  same  tendency  with  respect  to 
his  practice.  The  latter  are  appropriated  to  the  Grand 
Master,  as  the  ruler  and  governor  of  the  Craft,  because 
they  are  the  principal  instruments  used  in  the  construc- 
tion of  plans,  and  the  formation  of  ingenious  designs ; 
which  constitute  his  especial  duty  at  the  erection  of 
magnificent  edifices.  The  former  belongs  to  the  whole 
Craft;  because,  as  they  are  obligated  on  it,  they  are 
bound  to  model  their  actions  according  to  its  symbolical 
directions. 

But  the  peculiar  appropriation  of  the  Square  is  to  the 
Master  of  a  private  Lodge.  Its  utility  as  an  implement 
of  manual  labour  belonging  to  operative  Masonry,  is  to 
try  and  adjust  all  irregular  corners  of  buildings,  and  to 
assist  in  bringing  rude  matter  into  due  form ;  while  to 
the  speculative  Mason  it  conveys  a  corresponding  lesson 
of  duty,  teaching  him,  that  by  a  course  of  judicious  train- 
ing, the  W.  M.  reduces  into  due  form  the  rude  matter 
which  exists  in  the  mind  of  a  candidate  for  initiation; 
and  thus,  being  modelled  on  the  true  principles  of  genu- 
ine Masonry,  it  becomes  like  the  polished  corners  of  the 
Temple.  And  by  virtue  of  this  jewel,  which  sparkles  on 
his  breast,  he  is  enabled  to  cause  all  animosities,  if  any 
such  should  unfortunately  exist  among  the  brethren,  to 
subside,  that  order  and  good  fellowship  may  be  perfect 
and  complete. 

In  a  word,  the  Square  points  out  the  general  duties 
of  the  Master  of  a  Lodge,  which  are,  to  consider  himself 
subordinate  to  the  Grand  Master  and  his  officers ;  to  keep 
a  regular  communication  with  the  Grand  Lodge;  to  give 
no  countenance  to  any  irregular  Lodge,  or  any  person 
initiated  therein ;  not  to  initiate  a  person  without  a  pre- 
vious knowledge  of  his  character;  to  respect  genuine 
brethren,  discountenance  impostors  and  all  who  dissent 
from  the  original  plan  of  Masonry;  and  above  all  to  set 
an  example  to  the  Lodge,  of  regularity,  decorum,  and 
propriety  of  conduct. 

The  Square  reads  a  lesson  not  less  instructive  to  the 
whole  fraternity;  and  enjoins  them  to  regulate  their  ac- 
tions by  Rule  and  Line,  to  harmonize  their  conduct  by 
the  principles  of  morality  and  virtue,  and  mutually  to 
encourage  each  other  in  the  practice  of  their  masonic 
duties,  by  the  efficacious  influence  of  good  example; 


OF    GLORY.  175 

which  constitutes  an  additional  illustration  of  the  first 
Great  Light.  It  is,  indeed,  a  remarkable  peculiarity  of 
that  Holy  Book,  that  it  unites  precept  so  closely  with 
example,  as  to  afford  instances  of  moral  and  religious 
conduct  which  will  apply  to  all  mankind,  rich  or  poor, 
with  equal  effect.  And  this  is  one  reason  why,  in  the 
system  of  Freemasonry,  the  Bible  is  so  closely  connected 
with  the  Square  and  Compasses.  If  I  were  to  adduce 
all  the  instances  contained  in  the  first  Great  Light,  I 
might  refer  to  almost  every  page ;  for  we  can  scarcely 
open  the  Book,  without  finding  some  great  example 
either  of  good  or  evil,  which  may  incite  us  to  the  prac- 
tice of  virtue  or  the  hatred  of  vice.  The  influence 
which  every  man  possesses  in  his  own  particular  sphere 
is  very  considerable.  Our  Grand  Master  Solomon,  when 
a  poor  man  delivered,  by  his  wisdom,  a  small  city  from 
the  army  of  a  very  powerful  monarch,  was  led  to  con- 
sider the  superiority  of  wisdom  above  riches;  and  con- 
cluded that  as  a  wise  and  good  man  might  be  extremely 
useful  to  those  around  him  by  his  example,  so  might  a 
foolish  and  wicked  man  do  a  great  deal  of  mischief  by 
the  same  means. 

In  society  example  is  like  leaven  to  a  lump  of  dough ; 
and  its  influence  is  so  great  as  to  produce  the  most  favor- 
able or  prejudicial  effects  to  the  interests  of  mankind. 
Each  individual  observes  what  others  do;  and  thinks 
there  can  be  no  great  harm  in  copying  their  example. 
"I  am  no  worse  than  my  neighbors,"  is  very  common 
language;  and  such  reasoners  seem  to  think  that  they 
shall  be  justified  in  a  breach  of  the  moral  law  by  a  refer- 
ence to  the  conduct  of  others.  But  can  such  a  plea  be 
admissible  in  a  Masons'  lodge  ?  Does  Freemasonry  sanc- 
tion such  an  unreasonable  argument  that  the  vices  of  one 
man  will  be  an  excuse  for  those  of  another  ?  It  should 
rather  appear  from  the  general  tenor  of  the  doctrines 
promulgated  in  the  Lodge,  that  if  any  person  sets  a  bad 
example,  it  would  not  only  affect  the  reputation  of  those 
who  follow  it,  but  it  would  also  increase  his  own  respon- 
sibility. 

The  Master  of  a  Lodge  is  therefore  bound  to  set  his 
brethren  an  example  of  morality  and  justice,  which  form 
the  true  interpretation  of  the  significant  Jewel  by  which 
he  is  distinguished ;  for  such  is  the  nature  of  our  consti- 


176  THE    SYMBOL 

tution,  that  as  some  must  of  necessity  rule  and  teach,  so 
others  of  course  must  learn  to  submit  and  obey.  Hu- 
mility in  both  is  an  essential  duty.  And  at  his  installa- 
tion he  solemnly  declares  that  he  will  "  work  diligently, 
live  creditably,  and  act  honourably  by  all  men ;  that  he 
will  avoid  private  piques  and  quarrels,  and  guard  against 
intemperance  and  excess ;  that  he  will  be  cautious  in  his 
carriage  and  behaviour,  courteous  to  his  brethren,  and 
faithful  to  the  Lodge ;  and  that  he  will  promote  the 
general  good  of  society,  cultivate  the  social  virtues,  and 
propagate  a  knowledge  of  the  art  of  Masonry,  as  far  as 
his  influence  and  ability  can  extend." 

By  the  Compasses,  which  are  appropriated  to  the 
Grand  Master,  we  learn  to  limit  our  desires  in  every 
station,  that,  rising  to  eminence  by  merit,  we  may  live 
respected  and  die  regretted.  This  instrument  directs  us 
to  regulate  our  lives  and  conduct  by  the  rules  contained 
in  the  first  Great  Light ;  and  our  motto  is  : 

Keep  within  compass,  and  you  will  be  sure 
To  avoid  many  troubles  which  others  endure. 

By  the  same  symbol  we  are  reminded  of  the  impartial 
and  unerring  justice  of  the  Most  High;  who,  having  in 
his  sacred  Tracing  Board  defined  the  limits  of  good  and 
evil,  will  reward  or  punish  us  according  as  we  have 
obeyed  or  rejected  the  divine  law.  This  is  an  important 
consideration,  and  worthy  the  attention  of  every  initiated 
Mason ;  because  it  involves  those  peculiar  doctrines 
which  are  characteristic  of  the  Order — man's  personal 
responsibility,  the  resurrection,  and  a  future  state. 

In  that  awful  description  of  the  last  Judgment,  which 
is  recorded  in  this  sacred  Tracing  Board,  Charity  or 
benevolence  to  our  poorer  fellow-creatures  is  made  the 
test  of  acceptance  or  exclusion ;  and  this  is  an  eminent 
masonic  virtue;  but  Bishop  Porteus  says,  "it  is  an 
observation  of  some  importance  to  be  impressed  on  our 
minds,  that  although  Charity  to  our  neighbour  is  a  strin- 
gent duty,  yet  it  is  not  the  only  virtue  which  we  ought 
to  practise ;  for  this  makes  only  one  of  that  large  assem- 
blage of  virtues  which  are  required  to  make  us  perfect. 
We  must  therefore  collect  the  terms  of  our  salvation, 
not  from  any  one  passage,  but  from  the  whole  tenor  of 
the  Sacred  Writings  taken  together;  and  if  we  judge  by 


OF    GLORY.  177 

this  rule,  which  is  the  only  one  that  can  be  safely 
relied  on,  we  shall  find  that  nothing  less  than  a  sincere 
and  lively  Faith,  producing  in  us,  as  far  as  the  infirmity 
of  our  nature  will  permit,  universal  holiness  of  life,  can 
ever  serve  to  make  our  final  calling  and  election  sure. 
But  thus  much  we  may  collect  from  that  Holy  Book,  that 
Charity  or  love  to  man  is  one  of  the  most  essential  duties 
of  our  religion,  and  that  to  neglect  this  virtue  must  be 
peculiarly  dangerous,  and  render  us  unfit  to  appear  at 
the  last  day  before  the  tribunal  of  the  Judge." 

Such  is  the  teaching  of  the  Great  Lights  of  Masonry ; 
and  they  therefore  constitute  an  appropriate  basis  for  the 
foot  of  the  Theological  Ladder  to  rest  on,  whose  princi- 
pal steps  are  Faith,  Hope,  and  Charity,  and  whose  sum- 
mit is  the  Throne  of  God. 

This  Ladder  contains  staves  or  rounds  innumerable,  as 
the  emanations  of  these  three  great  virtues,  with  angels 
ascending  and  descending  thereon.  A  corresponding 
symbol  among  the  Jews  contains  no  less  than  fifty 
rounds,  which  they  call  GATES,  and  are  considered  as  so 
many  degrees  of  wisdom,  or  avenues  to  the  attainment  of 
sublime  and  mysterious  truths.  It  is  incumbent  on  men 
that  they  study  the  Mysteries  wrhich  contain  this  ineffa- 
ble symbol,  before  they  can  receive  the  influx  of  divine 
light.  The  progress  of  the  candidate  in  the  ascent  of 
this  ladder  is  represented  as  being  exceedingly  slow,  and 
obstructed  by  numerous  difficulties ;  and  few  there  are 
who  arrive  at  the  summit.  Moses  is  said  to  have  passed 
through  only  forty-nine  ;  and  Joshua  was  unable  to  pene- 
trate further  than  the  forty-eighth ;  but  even  Solomon, 
whose  wisdom  surpassed  that  of  all  other  men,  could 
never  open  the  fiftieth  gate,  which  leads  immediately 
into  heaven,  and  opens  on  the  Throne  of  the  infinite  and 
omnipotent  God  whom  no  man  can  see  and  live.2 

Many  of  our  best  divines  have  entertained  an  opinion 
that  there  are  some  grounds  from  analogy  to  conclude, 
that  a  scale  of  beings  exists  above  us,  and  another  below. 
And  Bishop  Hurd  says  that  "  the  belief  is  almost  univer- 
sal of  such  a  graduated  scale  ascending  from  us  to  God, 
though  the  uppermost  round  of  it  may  still  be  at  an 
infinite  distance  from  his  Throne.  But  the  direct,  indeed 

2Basnage,  p.  189,  with  Authorities. 

8* 


178  THE    SYMBOL 

the  only  solid  proof  of  its  existence,  is  the  Revealed  Word, 
which  speaks  of  angels  and  archangels,  nay  myriads  of 
them,  disposed  in  different  ranks,  and  rising  above  each 
other  with  a  wonderful  harmony  and  proportion." 

The  Masonic  Ladder  was  represented  by  the  artists  of 
the  middle  ages,  in  the  form  of  a  geometrical  staircase ; 
and  may  be  seen  in  an  existing  specimen  on  the  triumph- 
al arch  of  S.  Maria  Maggiore,  at  Rome.  A  symbolical 
gateway,  arched  over,  is  placed  at  the  bottom,  another 
about  midway  up  the  ascent,  and  a  third  at  the  top. 
These  are  the  Gates  of  heaven,  which  are  expanded  to 
admit  all  those  who  have  faithfully  performed  their  duty 
to  God,  their  neighbour,  and  themselves. 

These  Gates  are  mentioned  at  a  very  early  period  of 
the  history  of  mankind,  in  connection  with  the  Theo- 
logical Ladder ;  for  Jacob,  to  whom  the  supernal  vision 
was  vouchsafed,  called  it  the  House  of  God,  and  the  Gate 
of  heaven.3  And  the  same  imagery  is  used  by  the 
prophets.  Our  Grand  Master  David  affords  a  remarkable 
instance  of  the  existence  of  a  belief  that  the  mansions 
of  bliss  are  accessible  by  means  of  Gates ;  and  he  not 
only  speaks  of  the  Gates  of  death,  through  which  the 
soul  passes  before  it  is  "lifted  up  ;"4  but  rejoices  that 
the  Gates  of  righteousness  and  the  Gate  of  the  Lord  are 
open  for  the  righteous  to  enter  in;5  and  describes  the 
heavenly  choir,  at  the  resurrection  of  Christ,  as  uniting 
in  the  joyful  chorus,  "Lift  up  your  heads,  O  ye  Gates, 
and  be  ye  lift  up  (opened)  ye  everlasting  doors,  that  the 
King  of  Glory  may  come  in."6  In  like  manner  Job 
mentions  "  the  Gates  of  death,"  and  "  the  doors  of  the 
shadow  of  death ;"  by  which  he  evidently  meant  the 
entrance  into  Sheol,  the  world  of  departed  spirits. 

The  Saviour  of  mankind  describes  the  way  that  leads 
to  the  realms  above  as  being  narrow  and  of  difficult 
ascent,  and  the  Gates  thereof  so  strait,  that  few  will  be 
able  to  gain  admission.7  And  adds  that  though  the  Gates 
of  this  city  are  always  open,  they  are  not  open  for  every 
one  to  enter  in,  but  are  closed  against  "  everything  that 
defileth,  or  worketh  abomination,  or  maketh  a  lie  ;"3  but 
are  reserved  for  those  who  have  faithfully  performed 

3  Gen.  xxviii.,  17.      4  Ps.  ix.,  13,  cvii.,  18.     5  Ibid,  cxviii.,  19,  20. 
6  Ibid,  xxiv.,  7.          7  Matt,  vii.,  14.  8  Ibid,  xvi.,  18. 


OF    GLORY.  179 

their  duty  to  God  and  man.  He  speaks  also  of  the 
Gates  of  hell,9  which  the  Christian  commentators  make 
to  be  three  in  number,  and  call  them  Death,  the  Grave, 
and  Destruction.  Death  being  the  first  Gate  which 
leads  to  the  realms  of  eternal  misery ;  it  is  placed  at  the 
end  of  a  broad  and  well  beaten  path  ;  the  Grave  comes 
next ;  and  Destruction  is  the  final  Gate  opening  into  the 
bottomless  pit,  which  the  Jews  believed  to  be  in  the 
centre  of  the  earth,  under  the  mountains  and  waters  of 
Palestine.  They  appropriated,  however,  to  their  Gehenna, 
three  different  openings  to  this  place  of  darkness ;  the 
first  is  in  the  wilderness,  and  by  that  GateKorah,  Dathan, 
and  Abiram  descended  into  hell ;  the  second  is  in  the 
sea,  because  it  is  said  that  Jonah,  who  was  thrown  into 
the  sea,  cried  to  God  out  of  the  belly  of  hell  ;10  the  third 
is  in  Jerusalem,  for  Isaiah  tells  us  that  the  fire  of  the 
Lord  is  in  Zion,  and  his  furnace  in  Jerusalem.11  Under 
this  representation  the  three  Gates  are  Earth,  Water, 
and  Fire. 

The  same  image  was  used  by  heathen  nations  who 
made  their  Elysium  and  Tartarus  accessible  by  the  same 
Gates.  Servius,  the  commentator  upon  Virgil,  says  that 
the  Inferni  are  divided  into  nine  circles,  accessible  by  so 
many  Gates.  The  first  contains  the  souls  of  infants ;  the 
second  the  souls  of  those  who,  through  their  simplicity, 
could  not  conduct  themselves  like  rational  creatures ;  the 
third,  of  those  who,  through  despair,  had  laid  violent 
hands  upon  themselves ;  the  fourth,  of  those  who 
perished  through  extravagant  love ;  the  fifth,  the  souls 
of  warriors;  the  sixth,  of  criminals  who  had  suffered  a 
violent  death.  Passing  through  the  seventh  Gate  the 
souls  were  subjected  to  purification  ;  which  being  com- 
pleted in  the  eighth,  they  passed  forward  through  the 
ninth,  being  thoroughly  purified,  into  the  Elysian 
fields.12 

In  the  most  early  ages  the  heathen  imagined  that  there 
were  certain  Gates  through  which  the  souls  were  to  pass 
to  their  infernal  abodes ;  and  from  thence,  it  was,  that 
they  used  this  periphrastical  form  of  speech  of  going  to 
the  Gates  of  hell,  to  signify  a  man's  dying.  Thus 

*  Kev.  xxi.,  27.  l°  Jonah  ii.,  3. 

11  Isai.  xxxi.,  9.  18  Montf.,  vol.  v.,  p.  93 


180  THE    SYMBOL 

Hezekiah  speaks,  "  I  said  in  the  cutting  off  of  my  days, 
that  I  shall  go  to  the  Gates  of  hell."13  Which  figurative 
expression  in  that  place  is  understood  simply  of  death  ; 
whereas  in  the  New  Testament  the  Gates  of  hell  signify 
the  powers  of  darkness.  The  pagans,  however,  from 
whom  this  mode  of  speech  appears  to  have  been  borrowed, 
understood  by  the  Gates  of  hell  the  real  entrance  into 
Pluto's  dominion.  These  Gates  of  hell  are  frequently 
found  in  the  monuments  of  Greece  and  Rome.14 

The  Persians  represented  the  soul,  in  its  progress  to 
the  perfection  of  a  better  state  of  existence,  as  passing 
up  a  tall  and  steep  Ladder,  consisting  of  innumerable 
steps,  and  opening  by  seven  Gates  into  so  many  stages 
of  happiness.  Celsus,  as  cited  by  Origen,  says  on  this 
subject;  "the  first  Gate  is  of  lead;  the  second  of  tin; 
the  third  of  brass  ;  the  fourth  of  iron  ;  the  fifth  of  copper ; 
the  sixth  of  silver ;  and  the  seventh  of  gold.  The  first 
they  attribute  to  Saturn,  pretending  that  lead  denotes 
the  slowness  of  that  planet's  course  ;  the  second  to  Venus, 
which  resembles  the  softness  and  splendour  of  tin ;  the 
third,  for  its  solidity  and  firmness,  to  Jupiter ;  the  fourth 
to  Mercury,  because  iron  and  mercury  are  applicable  to 
all  sorts  of  work ;  the  fifth,  which,  by  reason  of  its  mix- 
ture, is  of  an  unequal  nature,  to  Mars  ;  the  sixth  to  the 
Moon,  and  the  seventh  to  the  Sun,  because  gold  and 
silver  correspond  in  colour  with  these  two  luminaries." 
Thus  the  ascent  of  the  Ladder  wTas  graduated  and  adapted 
to  the  mythology  of  the  people,  and  terminated  in  a 
blaze  of  glory  ;  for  the  Sun  was  the  supreme  deity  of  the 
Persians,  and  next  to  him  the  Moon. 

The  three  theological  virtues,  in  the  Ladder  of  Free- 
masonry, are  disposed  as  the  guardians  of  the  principal 
entrances  or  Gates,  which  are  closely  tyled  to  the  cowan, 
and  the  guides  through  the  three  stages  of  a  mason's 
career.  These  may  be  likened  to  the  same  number  of 
parts  in  a  primitive  Basilica  or  Christian  church ;  viz.,  1, 
the  portico  for  the  penitents  or  unbaptised  persons ;  2, 
the  nave,  or  church  militant,  for  the  catechumens  or  those 
who  have  been  received  into  the  congregation ;  and  3, 
the  chancel  or  church  triumphant,  for  the  perfect  Chris- 
tian. 

13  Isa.  xxxviii.         ,  14  Montf.,  vol.  v.,  p.  98. 


OF    GLORY.  181 

These  three  graces  of  a  religious  life  are  thus  placed, 
in  conformity  with  the  description  of  their  respective 
characteristics  by  St.  Paul,  1  Cor.  xiii. ;  and  being 
exclusively  attached  to  Christianity,  and  admitted  into 
no  other  religion  that  ever  existed  on  the  face  of  the 
earth,  leaves  the  Free  and  Accepted  Masonno  alternative 
but  to  explain  them  by  the  Christian  ritual ;  although 
they  have  been  explained  by  a  transatlantic  Mason  as 
follows.  "Faith  is  the  genius  of  Spring;  Hope  of 
Summer;  and  Charity  of  Autumn.  Faith  of  Spring, 
because  faith  and  works  must  always  come  together ; 
Hope  of  Summer,  because  from  that  point  the  Sun  looks 
vertically  down  upon  the  seeds  which  have  been  com- 
mitted in  faith  to  the  fertilizing  bosom  of  the  earth; 
Charity  of  Autumn,  because  then  the  Sun  empties  his 
cornucopia  into  our  desiring  laps.  Faith  is  the  eastern 
pillar ;  Charity  the  western  ;  and  Hope  the  keystone  of 
this  Royal  Arch."15  It  will  be  unnecessary  to  say  that  I 
differ  in  toto  from  the  above  author,  in  his  appropriation 
of  these  sublime  virtues ;  and  solemnly  protest  against 
the  principle  of  making  Hope  instead  of  Charity  the 
keystone  of  the  arch. 

In  the  symbol  before  us  we  see  a  female  figure  seated 
at  the  foot  of  a  Ladder,  like  a  dignified  matron,  under  a 
palm  tree,  with  a  dove  holding  an  olive  leaf  in  its  mouth, 
perched  on  one  of  the  branches,  and  a  lamb  at  her  feet. 
She  bears  a  Cross  in  one  hand,  and  a  Key  in  the  other. 
In  some  of  our  masonic  portraitures,  we  find  Faith  designa- 
ted by  a  patera  or  cup  ;  which  is,  however,  a  more  appro- 
priate symbol  of  the  Roman  goddess  Fides,  who  bears  no 
resemblance  to  our  companion  of  Hope  and  Charity. 
This  deity,  who  may  be  considered  the  representative  of 
Fidelity,  had  a  temple  in  the  Capitol,  and  her  priests 
wore  white  veils ;  and  oaths  taken  in  her  name  were 
considered  peculiarly  binding.  She  was  sometimes  re- 
presented with  a  Cup,  at  others  with  a  basket  of  fruit 
and  ears  of  corn.  Occasionally  she  was  represented  by 
a  turtle  dove,  on  account  of  its  faithfulness  to  its  mate. 
The  most  usual  symbol,  however,  was  the  two  right 
hands  joined  together  in  the  grasp  of  friendship. 

It  is  true,  we  sometimes  find,  amongst  the   paintings 

13  Fellows.  Masonry,  p.  284. 


182  THE    SYMBOL 

and  mosaics  of  the  middle  ages,  the  figure  of  Faith  bear- 
ing the  Patera ;  as  for  instance,  on  the  north  basement 
on  the  shrine  of  the  blessed  Virgin  at  Florence ;  but 
this  may  be  accounted  for  under  the  supposition  that 
the  artists,  being  Italian,  doubtless  took  the  symbol  from 
the  visible  attributes  of  the  Roman  goddess,  without 
ever  reflecting  that  Christian  Faith  and  the  Fides  of 
their  fanciful  pantheon  had  not  a  single  quality  in 
common,  although  the  name  might  suggest  a  similar 
appropriation. 

In  heathen  nations  a  Cup  was  the  insignia  of  Fides, 
because  it  was  esteemed  oracular ;  and  Julius  Serenus 
has  explained  the  Egyptian  method  of  divining  by  it. 
The  adept  filled  it  with  water,  and  deposited  therein 
thin  plates  of  gold  or  silver  charged  with  magical  charac- 
ters. The  demon  was  then  invoked  by  certain  prescribed 
forms  of  incantation ;  and  the  enquiries  were  answered 
by  the  cabalistical  hieroglyphics  on  the  plates  rising  to 
the  surface  of  the  water.  Some  say  that  if  melted  wax 
were  poured  into  the  cup,  upon  the  water,  it  would 
arrange  itself  in  the  form  of  letters,  and  thus  give  a  dis- 
tinct answer  to  the  proposed  enquiries.  It  was  for  some 
such  purpose  that  Dido  poured  out  water  from  a  Patera 
between  the  horns  of  a  white  cow. 

Ipsa  tenens  dextra  Pateram  pulcherrima  Dido 
Candentis  vaccse  media  inter  cornua  fudit. 

Sometimes  the  Patera  was  used  by  women  for  the  pur- 
poses of  divination ;  and  for  these  reasons  it  can  scarcely 
be  esteemed  an  appropriate  symbol  of  Christian  faith. 

In  fact  its  use  is  explicitly  forbidden  in  the  Christian 
system;  for  St.  Paul  calls  it  "the  cup  of  devils."  In 
the  heathen  sacrifices,  as  Macknight  informs  us,  the 
priests,  before  they  poured  the  wine  upon  the  victim, 
tasted  it  themselves,  then  carried  it  to  the  offerers  and  to 
those  who  came  with  them,  that  they  also  might  taste 
it,  as  joining  in  the  sacrifice  and  receiving  benefit  from  it. 
The  cup  of  devils  meant,  therefore,  the  sacrifice  offered 
to  the  demon  or  idol,  and  was  therefore  expressly  con- 
demned. 

Amongst  the  professors  of  a  true  religion,  the  Cup 
appears  to  be  a  more  appropriate  symbol  of  Temperance 
than  of  Faith ;  and  it  was  always  so  considered  by  Jews 


OF    GLORY.  183 

as  well  as  Christians.  At  a  Jewish  feast,  the  president 
used  to  take  a  cup  of  wine  into  his  hand,  at  the  com- 
mencement of  the  ceremony,  and  after  solemnly  blessing 
God  for  it,  and  for  the  mercy  which  was  publicly 
acknowledged,  he  drank  himself,  and  then  circulated  it 
amongst  the  guests,  who  also  drank,  each  in  his  turn.  It 
is  called  by  David,  "the  cup  of  salvation,"  but  Jeremiah 
terms  it,  "the  cup  of  God's  wrath  ;"  in  the  former  case 
it  was  used  as  an  incentive  to  temperance  ;  but  in  the 
latter  as  a  denunciation  against  ebriety ;  which  always 
occurred  at  the  Jewish  carnival  of  Purim,  where,  as  in 
the  corresponding  ceremonies  of  the  Bacchanalia,  the 
rule  was,  not  to  leave  off  drinking  while  the  topers  were 
capable  of  distinguishing  between  the  phrases — Blessed 
be  Mordecai !  and  cursed  be  Haman !  For  this  reason 
the  Cup  was  also  considered  by  the  Jews  as  an  emblem 
of  the  chequered  mixture  of  good  and  evil  by  which 
human  life  is  diversified. 

The  symbols  by  which  Faith  is  here  designated, 
possess  a  more  dignified  reference.  The  palm  tree  has 
always  been  considered  a  symbol  of  victory,  because  it  is 
so  elastic  as  to  bend  under  any  pressure  without  break- 
ing asunder,  and  to  regain  without  difficulty  its  former 
erect  position  when  the  pressure  is  removed ;  thus 
appearing  to  be  impregnable  to  all  attacks.  Hence  it 
was  assigned  by  the  early  Christians  to  Faith,  because 
St.  John  says,  "this  is  the  victory  that  overcometh  the 
world,  even  our  Faith." 1G  For  a  similar  reason  it  was 
esteemed  an  emblem  of  the  immortality  to  which  Faith 
leads,  because  the  ancients  feigned  that  this  tree  never 
decays.  Mariti  reports  the  traditions  which  exist 
amongst  the  Arabs  respecting  this  extraordinary  tree. 
They  allege  that  it  will  live  for  hundreds  of  years  ;  and 
they  had  not  the  vestige  of  a  tradition  amongst  them  that 
either  they  or  any  of  their  ancestors  ever  saw  a  palm  tree 
that  died  of  itself.  It  bears  fruit  for  ever,17  and  therefore 
is  an  appropriate  emblem  of  Faith,  which,  by  its  fruits, 
produces  immortality  and  happiness.  It  was  also  a 
symbol  of  other  Christian  virtues,  viz.,  justice,  inno- 
cence, and  a  pious  and  virtuous  life. 

The   above   interpretation  points   out,  according   to 

16  1  John  v.,  4.  17  Ps.  xcii.,  14. 


184  THE    SYMBOL 

Pierius,18  the  reason  why  Faith  is  symbolized  by  a  Cross, 
which  is  the  true  palm  tree  of  a  Christian;  and  by 
means  of  which  the  Jew  and  Gentile  will  ultimately 
form  one  church,  and  profess  one  faith,  according  to 
that  saying  of  the  Redeemer,  "  if  I  be  lifted  up  I  will 
draw  all  men  to  me."  Thus  the  faithful  servants  of  God 
were  marked  in  their  foreheads  with  the  sign  of  the  Cross 
to  distinguish  what  they  were,  and  to  whom  they  be- 
longed. Now,  among  Christians,  baptism,  being  the 
seal  of  the  covenant  between  God  and  man,  is  therefore, 
by  ancient  writers,  often  called  the  seal,  the  sign,  the 
mark  and  character  of  the  Lord ;  and  it  was  the  practice 
in  early  times,  as  it  is  at  present,  to  make  the  sign  of  the 
Cross  upon  the  foreheads  of  the  parties  baptised.  The 
same  sign  of  the  Cross  was  also  made  at  confirmation ;  and 
upon  many  other  occasions  the  Christians  signed  them- 
selves with  the  sign  of  the  Cross  in  their  foreheads,  as  a 
token  that  they  were  not  ashamed  of  a  crucified  Master ; 
that  on  the  contrary  they  gloried  in  the  Cross  of  Christ, 
and  triumphed  in  that  symbol  and  representation  of  it.19 

The  dove  is  the  inhabitant  of  a  pure  element  which 
we  hope  one  day  to  obtain  by  the  exercise  of  Faith.  It 
was  therefore  used  by  the  early  Christians,  and  adopted 
by  the  Free  and  Accepted  Masons  who  were  employed  in 
the  erection  of  our  magnificent  cathedrals  and  churches, 
as  a  symbol  of  this  divine  quality.  Its  application  in 
this  character  was  very  widely  disseminated.  On  the 
reverse  of  a  coin  of  Elagabalus,  Faith  is  represented  as  a 
sitting  figure,  holding  a  turtle  dove  in  one  hand,  and  an 
ensign  in  the  other,  inscribed  Fides  Exercitus.  The 
olive  figured  the  peace  of  mind  which  the  true  and  faith- 
ful Mason  enjoys  in  the  contemplation  of  God's  perfections 
through  the  medium  of  the  glorious  symbol  under  our 
notice ;  and  the  unity  and  love  which  they  bear  to  each 
other. 

The  Lamb  is  the  representative  of  the  faithful  flock  of 
the  Good  Shepherd ;  and  hence  the  use  of  the  lamb-skin 
in  a  Lodge,  as  an  emblem  of  innocence,  more  ancient 
than  the  Golden  Fleece  or  Roman  Eagle ;  more  honour- 
able than  the  Star  and  Garter,  the  Thistle  and  Rose,  or 

18  Hieroglyphic^,  fo.  371.  C.  Ed.  Basil,  1575. 

19  Newton  on  the  Prophecies,  Diss.  xxiv.,  Part  1. 


OF    GLORY.  185 

any  other  order  under  the  sun  which  can  be  conferred 
by  king,  prince,  or  potentate,  except  he  be  a  Mason. 
Indeed,  white  garments,  were  always  considered  as 
distinguishing  marks  of  favour.  They  were  worn  in  the 
courts  of  Princes;  and  the  garments  of  priests  were 
generally  white.  They  were  an  emblem  of  purity,  and 
are  therefore  interpreted  in  the  Christian  system  by  "the 
righteousness  of  saints."20 

The  Cross  is  a  symbol  of  the  eternal  life  indicated  by 
a  perfect  religion;  in  virtue  of  which,  all  who  believe 
shall  be  enabled  to  start  on  their  Christian  course  with 
a  full  assurance  of  Hope.  Faith  will  unlock  the  Portico 
of  the  Church  militant,  that  the  Christian  soldier  may 
enter  and  commence  his  warfare  with  the  three  great 
enemies  of  his  soul ;  and  if  he  should  be  victorious  in  the 
conflict,  and  continue  faithful  unto  death,  the  Captain  of 
his  salvation  will  give  him  a  crown  of  life.21 

For  this  purpose  Faith  is  invested  with  a  Key,  as 
a  symbol  of  power  and  authority ;  which  is  especially 
referred  to  in  the  condemnation  which  was  passed  on  the 
public  teachers  in  the  law  of  Moses ;  who  are  charged 
with  having  taken  away  the  Key  of  knowledge  by  which 
the  kingdom  of  God  is  opened  to  mankind,  in  the  multi- 
tude of  false  glosses,  superstitious  traditions,  and  hetero- 
dox interpretations  under  which  they  had  buried  the 
pure  Word  of  God.  These  expounders  were  designated 
by  a  golden  Key,  as  the  symbol  of  their  office.22 

The  Cross  is  in  her  left  hand,  and  the  Kevin  her  right; 
because  the  former  is  always  conspicuous,  while  the  latter 
depends  on  the  hand  that  contains  it.  If  the  candidate 
perceives  the  Key  in  the  right  hand  of  Faith,  it  augurs 
favourably  for  his  masonic  progress ;  because  the  right 
hand  was  esteemed  auspicious,  and  was  supposed  to  point 
to  the  east,  whence  the  benign  influences  of  light  and 
heat,  motion  and  life  are  disseminated.  Thus  the  heathen 
aruspices,  when  they  made  their  observations,  always 
stood  with  their  faces  towards  the  north,  so  that  the 
right  hand  might  point  towards  the  east. 

Faith  is  placed  near  the  Holy  Bible,  to  show  that  it  is 
the  evidence  of  things  not  seen,  and  a  sure  confidence  in 
things  hoped  for.  By  the  doctrines  therein  contained, 

80  Rev.  xixM  8.  21  Ibid,  ii.,  10.  28  Luke  ri.,  52. 


186  THE    SYMBOL 

we  are  taught  to  believe  in  the  blessings  of  redemption ; 
and  with  his  faith  thus  strengthened,  the  Christian  Mason 
is  enabled  to  ascend  the  first  step  on  the  road  to  heaven. 

This  faith  naturally  creates  a  Hope  that  we  may  be 
partakers  of  the  promises  contained  in  the  volume  which 
is  thus  recommended  to  our  notice;  and,  accordingly, 
Hope  is  represented  by  a  female  figure  resting  on  an 
anchor,  to  symbolize  "  the  anchor  of  the  soul"  on  which 
our  hopes  are  founded,  and  bearing  the  insignia  of  power. 
Hence  Hope  appropriately  occupies  the  centre  of  the 
space  between  earth  and  heaven ;  to  intimate  that  if  the 
faithful  brother  perseveres  in  the  uniform  practice  of  his 
moral  and  social  duties,  not  only  to  God,  but  also  to  his 
neighbour  and  himself,  he  will  finally  overcome  all  diffi- 
culties. Hope  will  unlock  the  second  gate,  and  admit 
the  zealous  Mason  into  the  Naos  of  the  Temple,  where 
he  is  allowed  to  participate  in  divine  things;  and  then 
unveils  the  glories  of  the  Church  triumphant.  With  such 
an  object  in  view,  he  manfully  labours  to  ascend  the 
steep  acclivity  for  its  attainment.  Hope  is  to  the  soul 
what  an  anchor  is  to  a  ship:  a  sure  and  steadfast  stay 
amidst  the  storms  of  temptation;  which  when  firmly 
placed  upon  the  rock  of  Ages  in  the  Holy  of  Holies, 
within  the  veil,  will  bear  him  safely  through  all  his 
difficulties. 

In  the  Heathen  mytholog}^  the  figure  of  Hope  is 
generally  represented  upon  medals,  a  great  number  of 
which  are  furnished  by  Montfaucon,  as  a  female  crowned 
with  flowers,  and  resting  her  right  hand  upon  a  pillar, 
with  a  bee-hive  before  her,  out  of  which  rise  flowers  and 
ears  of  corn.  She  sometimes  holds,  in  her  left  hand, 
poppies ;  sometimes  lilies,  and  at  others,  ears  of  corn. 
And  most  of  these  symbols  have,  at  one  time  or  another, 
been  introduced  into  Freemasonry. 

When  Faith  shall  be  rescinded  by  beholding  its  glorious 
object  face  to  face,  and  Hope  shall  be  superseded  by 
certainty,  Charity  will  still  subsist  as  the  virtue  of  angels 
and  just  men  made  perfect.  Its  personation  is  therefore 
rightly  placed  at  the  summit  of  the  Ladder,  where  we 
represent  it  as  a  female  seated,  with  an  infant  on  her 
lap,  and  two  children  of  unequal  ages  at  her  knees.  She 
is  also  invested  with  the  symbolical  Key,  and  has  a 
circular  Jewel  suspended  from  a  collar  round  her  neck, 


OF    GLORY.  187 

on  which  is  inscribed  a  Heart.  At  this  point  the  Ladder 
forms  a  junction  with  the  highest  heavens,  and  penetrates 
the  regions  which  lead  to  the  throne  of  God. 

The  practice  of  Charity  displays  itself  in  relieving  the 
wants,  and  comforting  the  distresses  of  our  brethren  in 
the  flesh ;  and  this  constitutes  the  chief  boast  and  glory 
of  our  divine  science.  But  this  is  the  least  and  most 
inferior  part  of  Charity,  and  if  it  consisted  in  nothing 
more,  it  would  be  difficult  to  determine  why  St.  Paul 
should  have  given  it  such  a  decided  preference  over  the 
other  two,  by  saying,  "  Now  abideth  Faith,  Hope,  and 
Charity,  these  three,  but  the  greatest  of  these  is  Charity."23 
Bishop  Home  says,  "  Love  cannot  work  ill  to  his 
neighbour ;  it  can  never  injure  him  in  his  person,  his 
bed,  his  property,  or  his  character ;  it  cannot  so  much  as 
conceive  a  desire  for  any  thing  that  belongs  to  him.  But 
it  resteth  not  content  with  negatives.  It  not  only 
worketh  him  no  ill,  but  it  must  work  for  him  all  the 
good  in  its  power.  Is  he  hungry?  It  will  give  him 
meat.  Is  he  thirsty?  It  will  give  him  drink.  Is  he 
naked?  It  will  clothe  him.  Is  he  sick?  It  will  visit 
him.  Is  he  sorrowful?  It  will  comfort  him.  Is  he 
in  prison?  It  will  go  to  him,  and,  if  possible,  bring  him 
out.  Upon  this  ground,  wars  must  for  ever  cease  among 
nations,  dissentious  of  every  kind  among  smaller  societies, 
and  the  individuals  that  compose  them.  All  must  be 
peace,  because  all  would  be  love.  And  thus  would 
every  end  of  the  incarnation  be  accomplished ;  good  will 
to  men,  peace  on  earth,  and  to  God  on  high,  glory  to 
both." 

This  divine  virtue  consists  in  the  love  of  God  and  man, 
which  is  the  only  perfect  and  durable  quality  we  can 
possess.  Prophecies  shall  fail,  tongues  shall  cease,  know- 
ledge shall  vanish  away ;  even  Faith  will  become  useless 
when  we  see  God  as  he  is ;  and  Hope  will  be  swallowed 
up  in  certainty;  but  Charity  will  be  the  employment  of 
just  men  for  everlasting  ages.  "  This  benevolent  disposi- 
tion is  made  the  great  characteristic  of  a  Christian,  the 
test  of  obedience,  and  the  mark  by  which  he  is  to  be 
distinguished.  This  love  for  each  other  includes  the 
qualities  of  humility,  patience,  meekness,  and  bene- 


23 


1  Cor.  xiii.,  13. 


188  THE    SYMBOL 

ficence;  without  which  we  must  live  in  perpetual 
discord ;  and  it  is  so  sublime,  so  rational,  and  so  bene- 
ficial, so  wisely  calculated  to  correct  the  depravity, 
diminish  the  wickedness,  and  abate  the  miseries  of  human 
nature,  that  did  we  universally  practise  it,  we  should 
soon  be  relieved  from  all  the  inquietudes  arising  from 
our  unruly  passions,  as  well  as  from  all  the  injuries  to 
which  we  are  exposed  from  the  indulgence  of  the  same 
passions  in  others."24 

Thus  the  exercise  of  Faith  and  Hope  having  terminated 
in  Charity,  the  Mason  who  is  possessed  of  this  divine 
quality,  in  its  utmost  perfection,  may  justly  be  deemed 
to  have  attained  the  summit  of  his  profession ;  figura- 
tively speaking,  an  ethereal  mansion  veiled  from  mortal 
eye  by  the  starry  firmament ;  and  emblematically  depicted 
in  a  Mason's  lodge  by  stars,  which  have  an  allusion  to  as 
many  regularly  made  Masons ;  without  which  number  no 
lodge  is  perfect,  nor  can  any  candidate  be  legally  initiated 
therein. 

On  the  whole,  to  use  the  language  of  a  writer  of  the 
last  century,  the  Ladder  was  designed  for  a  type  and 
emblem  of  the  covenant  of  grace,  which  was  in  force 
from  the  time  of  man's  apostacy,  and  began  to  be  put  in 
execution  at  the  incarnation  of  our  Saviour  Christ,  that 
only  Mediator,  who  opened  an  intercourse  between  earth 
and  heaven.  To  this  mystical  meaning  of  the  Ladder, 
the  Redeemer  is  supposed  to  allude  when  he  says, 
"hereafter  ye  shall  see  heaven  open,  and  the  angels  of 
God  ascending  and  descending  upon  the  Son  of  man."25 

24  Soame   Jenyns.   View  of   the    Internal  Evidences   of  Chris- 
tianity. 

25  John  i.,  51. 


OF    GLORY.  189 


LECTURE  VIII. 


TO 


BRO.  THE    EARL    OF  ABOYNE,  P.  G.  M. 

JOHN  TITTERTON,  W.  M. 

WILLIAM  PIKE,  S.  W. 

JOHN  ROYCE,  JUN.,  J.    W.  &  SEC. 

REV.  T.  PEDLEY,  CHAPLAIN. 

J.  WEBB,  S.  D. 

N.  BINEY,  J.  D. 

W.  STRICKLAND,  P.  M.  &  STEWARD, 

Of  the  St.  Peter's  Lodge,  Peterborough. 


MY  DEAR  BRETHREN, 

Nothing  can  be  more  natural  than  for  a  Mason  to  feel 
a  predilection  in  favour  of  the  Lodge  where  he  first  saw 
light  streaming  from  the  east,  to  convey  a  new  impetus 
to  his  understanding,  and  to  invigorate  his  reason  with 
the  bright  rays  of  Truth,  as  the  beams  of  the  rising  sun 
gild  objects  in  the  west  with  a  portion  of  their  gorgeous 
splendour. 

My  Alma  Mater  is  the  St.  Peter's  Lodge.  There  I 
first  imbibed  those  elements  of  masonic  knowledge -which 
formed  the  ground-work  of  all  my  subsequent  studies ; 
and  I  shall  never  forget  the  pleasurable  sensations  with 
which  I  listened  to  the  first  instructions  I  received  from 
Bro.  Stevens,  who  was  then  the  Worshipful  Master.  In 
the  same  lodge  my  masonic  regeneration  was  completed, 


190  THE    SYMBOL 

for  there  I  received  all  the  three  degrees.  You  will  not, 
therefore,  wonder  that  I  entertain  lively  recollections  of  a 
community  where  I  became  acquainted  with  a  system 
which  has  been  a  source  of  no  ordinary  pleasure  and 
satisfaction,  amidst  the  variegated  scenes  of  a  long  and 
eventful  life. 

It  was  said  of  the  Egyptian  Isis,  as  I  had  the  pleasure 
of  remarking  on  a  personal  visit  to  the  lodge  in  1843, 
and  I  repeat  it  here  to  show  that  no  change  has  taken 
place  in  my  filial  affection  and  gratitude  to  the  St.  Peter's 
Lodge ; — it  was  said  of  the  Egyptian  Isis,  who  was  the 
mother  of  the  Spurious  Freemasonry,  that  she  was  all 
that  was,  and  is,  and  shall  be  ;  and  that  no  mortal  was 
able  to  remove  the  veil  that  covered  her.  My  masonic 
Mother  has  acted  towards  me  a  kinder  and  more  mater- 
nal part.  She  removed  the  veil  of  darkness  and  igno- 
rance which  blinded  my  eyes  and  clouded  my  understand- 
ing; displaying  to  my  delighted  view  all  the  charms  of 
her  philosophy,  her  morality,  her  science  ;  a  new  world 
of  splendour  and  surpassing  beauty,  where  Faith,  Hope, 
and  Charity,  form  a  gradual  ascent  to  the  Grand  Lodge 
above ;  enlightening  the  studies  of  geometrical  science 
by  the  practice  of  Temperance,  Fortitude,  Prudence,  and 
Justice  ;  and  cheering  the  road  to  heaven  by  the  charms 
of  Brotherly  Love,  Relief,  and  Truth. 

I  am  grateful  to  the  Lodge  of  St.  Peter  for  having  con- 
ferred on  me  the  title  of  a  Master  Mason ;  a  title  which, 
like  our  glorious  badge  of  innocence,  I  consider  to  be 
more  ancient,  and  more  honourable,  than  any  other  order 
under  the  sun  ;  and  I  trust  I  have  never  disgraced  the 
confidence  which  was  then  reposed  in  me.  I  have  ever 
considered  Freemasonry  as  the  best  and  kindest  gift  of 
heaven  to  man ;  subordinate  only  to  our  most  holy  religion. 
I  consider  it  to  be  an  institution  where  men  of  all  opinions, 
and  all  shades  of  opinion  in  religion  and  politics,  may 
meet  as  on  neutral  ground,  and  exchange  the  right  hand 
of  fellowship  ;  may  pursue  their  mental  researches  into 
the  region  of  science  and  morality,  without  fearing  any 
collision  from  hostile  opinions  to  sever  the  links  of  har- 
mony and  brotherly  love  by  which  their  hearts  are 
cemented  and  knit  together. 

The  doctrines  which  arise  out  of  a  consideration  of  the 
mysterious  Ladder  of  Freemasonry,  are  of  a  character  so 


OP    GLORY.  191 

overwhelming,  that  the  mind  with  difficulty  grasps  the 
mighty  subject.  Freemasonry  defines  the  three  princi- 
pal staves  or  rounds,  leaving  the  innumerable  intermediate 
ones  unnoticed,  and  applies  them  to  those  eminent  Theo- 
logical Virtues  which  no  religion  but  Christianity  con- 
siders to  be  imperative  on  the  worshippers  of  the 
TQAOTU. 

A  disquisition  on  these  sublime  graces,  as  applied  to 
the  system  of  Freemasonry,  forms  the  subject  of  the  fol- 
lowing Lecture,  which  is  gratefully  inscribed  to  you  by 

Worshipful  Sir, 
And  dear  Brethren, 

Your  faithful  friend, 

And  Brother, 

GEO.  OLIVER,  D.D., 
Hon.  Member  of  the  St.  Peter's  Lodge. 

SCOPWICK  VICARAGE, 
January  1,  1850. 


192  THE    SYMBOL 


Iwtarc 


0#  ?7ie  Theological  Virtues,  and  their  application  to  Free- 
masonry. 

"  When  constant  FAITH,  and  holy  HOPE  shall  die, 
One  lost  in  certainty,  and  one  in  joy  ; 
Then  thou,  more  happy  power,  fair  CHARITY, 
Triumphant  sister,  greatest  of  the  three, 
Thy  office  and  thy  nature  still  the  same, 
Lasting  thy  lamp,  and  unconsumed  thy  flame, 

Shalt  still  survive 

Shalt  stand  before  the  Host  of  Heaven  confest, 
For  ever  blessing  and  for  ever  blest." 

*  PRIOR. 

"  More  ancient  than  the  golden  fleece, 

More  dignified  than  star 
Or  garter,  is  the  badge  of  peace, 

Whose  ministers  we  are. 
It  is  the  badge  of  innocence 

And  friendship's  holy  flame  ; 
And  if  you  ne'er  give  that  offence, 
It  ne'er  will  bring  thee  shame." 

BRO.  SKEWING. 

OF  the  Theological  Virtues  it  may  be  truly  said,  as  we 
have  already  predicated  of  the  staves  or  rounds  of  the 
Masonic  Ladder,  that  they  are  innumerable,  although 
Freemasonry  classes  them  under  three  principal  heads,  as 
the  generic  parents  of  them  all.  I  have  already  observed 
in  a  previous  lecture,  that  as  these  virtues  have  been  in- 
troduced into  Masonry,  it  will  be  impossible  to  treat  on 
them  perspicuously  without  a  reference  to  the  Christian 
system  ;  although  I  am  inclined  to  think  that  those  who 
invented  the  symbol  had  an  eye  to  the  life  of  man  in  its 
three  main  divisions,  youth,  manhood,  and  old  age  ;  or  in 
other  words  it  was  considered  to  be  typical  of  the  begin- 
ning, middle  and  end  of  our  existence,  prefigured  by  the 
three  degrees  of  Masonry.  These  stages,  however,  on  a 


OF    GLORY.  193 

careful  examination,  will  be  found  to  correspond  with  the 
three  great  virtues  which  mark  the  pilgrim's  course  from 
this  world  to  the  next. 

The  ancient  philosophers,  arguing  from  the  universal 
progress  of  generation,  increase,  and  decay,  held  as  a 
general  principle,  that  all  things  have  a  beginning,  mid- 
dle, and  end ;  and  that  the  wise  man  who  has  begun 
well,  like  the  gradual  process  which  converts  the  rough 
into  a  perfect  ashlar,  will  pass  his  life  in  acts  of  piety 
and  virtue,  till  he  receives  his  reward  with  God,  who  is 
all  in  all ;  the  beginning,  middle,  and  end  of  every  thing 
just.  This  reasoning  is  of  universal  obligation,  and  will 
be  found  equally  applicable  to  all  religions,  as  well  as 
to  the  system  of  Freemasonry. 

1.  In  the  Spurious  Freemasonry  initiation  was  thought 
to  convey  a  spiritual  regeneration,  somewhat  similar  to 
that  which  takes  place  at  the  baptism  of  an  infant, 
according  to  the  ritual  of  the  Church  of  England. 
Hence  the  first  initiation  was  frequently  made  at  a  very 
early  period,  which  was  significantly  called  "  the  begin- 
ning of  life,"  and  water  was  profusely  used  as  the  exterior 
symbol  of  the  new  birth.  This  was  a  period  of  innocence ; 
and  the  candidate  was  clothed  in  white  robes  as  the  badge 
of  his  acquired  purity,  because  white  was  considered  to 
be  the  colour  most  acceptable  to  the  gods.  And  before 
he  could  be  further  enlightened  in  the  mysterious  doc- 
trines of  the  orgies,  it  was  necessary  that  he  should  prepare 
himself  by  penance  and  mortification,  and  entertain  a 
steadfast  faith  in  the  efficacy  of  the  institution  to  enable 
him  to  lead  a  life  of  piety  and  virtue,  that  he  might  be 
prepared,  at  the  close  of  his  existence,  to  ascend  to  Ely- 
sium, the  sacred  abode  of  the  celestial  deities. 

M.  Portal  says,  in  his  valuable  Essay  on  Symbolical 
colours,  printed  in  Weale's  Architecture,  "  Christianity 
reproduces  the  doctrines  taught  in  the  mysteries.  Jesus 
said,  unless  a  man  be  born  again,  he  cannot  seethe  king- 
dom of  God.  The  symbol  of  regeneration  was  the 
rebirth  of  nature  in  the  spring-time,  the  vegetation  of 
plants,  of  trees,  and  the  verdure  of  the  fields.  The 
Messiah,  going  to  execution,  consecrated  this  symbol,  as 
he  had  already  established  it  by  the  parable  of  the  sower. 
Bearing  his  Cross,  he  said  to  those  who  followed  him,  if 
they  do  these  things  in  a  green  tree,  what  shall  be  done 
9 


194  THE    SYMBOL 

in  the  dry?  The  green  tree  designates  the  regenerated 
man,  as  the  dry  tree  is  the  image  of  the  profane,  dead  to 
spiritual  life." 

White  robes  were  common  to  the  neophyte  in  every 
ancient  system  of  religion  throughout  the  whole  habit- 
able globe.  Even  amongst  the  Jews  a  similar  practice 
prevailed.  The  musicians  and  singers  in  the  services  of 
the  Temple,  were  clothed  in  white ; l  as  are  a  similar  de- 
scription of  men  at  the  present  day  in  our  Cathedral  and 
Collegiate  Churches.  Kiag  Solomon,  that  Great  Master 
of  Masonry  in  Israel,  directed  his  subjects  to  clothe 
themselves  in  white  garments,2  and  to  let  their  actions 
display  a  corresponding  degree  of  purity  and  holiness. 
White  is  the  symbol  of  truth,  and  black  is  the  symbol  of 
error.  White  reflects  all  luminous  rays,  which  are  an 
emanation  from  the  Deity ;  while  black  is  the  negation 
of  light,  and  was  attributed  to  the  author  of  evil.  The 
former  being  the  symbol  of  Truth,  and  the  latter  of 
falsehood.  The  book  of  Genesis,  as  well  as  the  heathen 
cosmogonies  mention  the  antagonism  of  light  and  dark- 
ness. The  form  of  this  fable  varies  according  to  each 
nation,  but  the  foundation  is  everywhere  the  same ; — 
under  the  symbol  of  the  creation  of  the  world,  or  the 
springing  of  light  out  of  darkness,  it  presents  the  picture 
of  initiation  and  regeneration.3 

The  beginning  of  life,  or  infancy,  is  still  characterized, 
in  every  class  of  society,  by  white  robes  or  ribbons,  to 
denote  the  sinless  innocence  of  the  new-born  babe  after 
baptism  has  washed  away  the  stains  of  original  sin. 
And  the  Divinity  has  promised  that  every  Christian,  who 
should  preserve  his  purity  by  overcoming  the  tempta- 
tions of  the  world,  shall  be  rewarded  with  a  white  stone 
as  a  passport  into  the  regions  which  lie  beyond  the 
cloudy  canopy ;  for  in  that  holy  place  this  colour  is  par- 
ticularly distinguished.  Those  who  are  admitted  are 
clothed  in  white  raiment,  ride  on  white  horses,  and  are 
seated  on  white  thrones.4 

Supported  and  encouraged  by  these  authorities,  the 
early  Christians  invested  the  catechumens  with  a  white 


1  1  Chron.  xv.,  27.  ?  Eccles.  ix.,  8. 

3  See  Weale's  Archit,  Part,  v.,  p.  23. 

4  Rev.  ii.,  17,  iii.,  5-21,  vii.,  14,  vi.,  11,  xix.,  14,  xx.,  11. 


OF    GLORY.  195 

robe,  accompanied  by  this  solemn  charge :  "  Receive  the 
white  and  undefiled  garment,  and  produce  it  without 
spot  at  the  great  tribunal,  that  you  may  obtain  eternal 
life."  At  the  initiation  of  a  candidate  into  Masonry, 
the  same  ceremony  is  used  to  characterize  his  newly 
acquired  purity,  and  to  display  the  advantages  which  are 
now  placed  within  his  reach,  if  he  seek  after  them  with 
diligence,  zeal,  and  a  steady  faith  in  their  efficacy.  He 
is  invested  with  a  lamb's  skin  or  wrhite  leather  apron, 
which  is  the  distinguishing  badge  of  a  Mason,  more 
ancient  and  honourable  than  any  existing  order,  being 
the  badge  of  innocence  and  bond  of  friendship ;  and  he 
is  strongly  exhorted  that  if  he  never  disgrace  that  glori- 
ous symbol  of  his  profession,  it  will  never  disgrace  him. 
And  at  the  conclusion  of  the  ceremonies,  "  FIDELITY  " 
is  particularly  recommended  to  his  notice;  and  he  is 
told  that  if  this  be  his  constant  practice  throughout  the 
chequered  scenes  of  life,  "God  will  assuredly  be  with 
him." 

This  spirit  of  unwavering  Fidelity,  says  a  talented 
transatlantic  Brother,  "never  shrinks  from  the  declara 
tion  of  truth,  nor  cowardly  abandons  duty  in  warning  a 
brother  of  approaching  danger,  or  labouring  with  affec- 
tionate zeal  to  reclaim  his  erring  footsteps.  It  teaches 
us  to  walk  circumspectly  ourselves,  and  to  deal  kindly 
and  faithfully  with  each  other  under  all  circumstances  in 
life.  If  a  brother  is  exposed  to  temptations,  we  must 
succour  him,  and,  if  need  be,  throw  around  him  all  the 
safeguards  of  moral  restraint  a  benevolent  heart  can 
devise.  Such  fidelity,  on  the  part  of  masonic  brethren, 
would  cure  many  of  the  evils,  and  avert  many  of  the 
misfortunes  incident  to  the  weakness  and  frailties  of 
human  nature.  It  would  dry  up  many  a  fountain  of 
sorrow,  and  wipe  off  many  a  reproach  cast  on  this  ancient 
Order  of  men.  Such  fidelity  and  tender  regard,  such 
zeal  and  brotherly  love,  would  be  strictly  in  character 
with  masonic  principles,  a  proper  discharge  of  explicit 
obligations,  and  a  direct  approach  to  the  broad  line  of 
duty  fixed  by  the  ancient  landmarks  of  the  Order."5 

At  the  beginning  of  life  youth  is  carefully  instructed 
in  the  chief  truths  of  his  religion,  which  are  the  pillar 

6  Town's  Prize  Essay. 


196  THE    SYMBOL 

and  ground  of  his  Faith ;  for  if  the  foundation  of  this 
grace  be  not  laid  in  early  life,  its  existence  at  a  more 
advanced  period  will  be  almost  hopeless,  as  the  world  is 
now  constituted,  because  Hope  and  Charity  both  spring 
from  it,  and  they  are  virtues  which  ought  to  distinguish 
the  two  following  stages  of  life.  The  newly  initiated 
Mason  is  therefore  exhorted  to  strengthen  his  Faith,  which 
is  represented  as  being  the  evidence  of  things  not  seen, 
the  substance  of  things  hoped  for ;  and  by  which  we  have 
an  acknowledgment  of  a  Supreme  Being,  are  justified, 
accepted,  and  finally  received.  This  being  maintained, 
and  bringing  forth  its  fruits,  will  turn  Faith  into  a  vision, 
and  bring  us  to  that  ethereal  mansion  above,  where  the 
just  exist  in  perfect  bliss  to  all  eternity;  where  we  shall 
be  for  ever  happy  with  God,  the  Great  Architect  of  the 
Universe,  whose  only  Son  died  for  us,  that  we  might  be 
justified  through  Faith  in  his  most  precious  blood. 

This  Faith  is  indicated  in  the  colour  of  symbolical 
Masonry,  viz.,  sky  blue  or  hyacinth ;  which  the  ancient 
Christian  fathers  compared  to  the  qualities  of  the  Sala- 
mander, which  not  only  lived  in  flames,  but  extinguished 
fire.  The  hyacinth,  they  said,  if  it  be  placed  in  a  hot 
furnace,  is  unaffected,  and  even  extinguishes  it.  Thus 
this  colour  was  considered  a  symbol  of  enduring  Faith, 
which  triumphs  over  the  ardour  of  the  passions  and 
extinguishes  them.  Blue  Masonry,  in  like  manner,  enun- 
ciates such  excellent  moral  precepts  as  the  fruits  of  Faith, 
that  were  we  strictly  adherent  thereto,  we  should  be 
exempted  from  the  ever-burning  fire  of  hell. 

There  is  but  one  method  of  producing  Hope  in  man- 
hood, and  Charity  in  old  age,  and  that  is,  to  educate 
children  in  the  true  principles  of  their  Faith,  or  in  other 
words,  of  religion  and  virtue.  This  was  so  much  regard- 
ed in  the  earliest  times,  when  men  were  little  better  than 
barbarians,  that  we  might  almost  be  tempted  to  believe 
it  was  implanted  by  Nature  in  the  human  breast.  Plu- 
tarch informs  us  that  the  children  of  the  Lacedaemonians 
were  brought  up  from  their  infancy  in  obedience  to  their 
parents,  and  profound  reverence  for  all  their  superiors  in 
age  and  authority.  They  were  instructed  both  by  pre- 
cept and  example  to  honour  the  hoary  head  ;  to  rise  from 
their  seats  when  an  aged  man  entered  the  room  where 
they  were  assembled;  and  to  stand  still  and  remain 


OF    GLORY.  197 

silent  when  they  met  him  in  the  streets  until  he  had 
passed  by.  If  any  one  showed  himself  refractory  to  the 
instructions  of  his  tutors  or  guardians,  or  even  murmured 
at  their  reprehensions,  they  were  severely  punished ;  and 
it  was  accounted  highly  dishonourable  in  their  parents 
if  they  did  not  repeat  the  correction  for  the  folly  and 
injustice  of  their  complaint. 

Thus  was  Faith  and  confidence  implanted  at  the  begin- 
ning of  life,  by  those  who  even  did  not  know  what  it 
meant  in  its  true  and  legitimate  sense,  but  called  it  by 
the  name  of  "  trust  or  assurance ;"  for  they  were  only 
half  civilized,  as  is  exemplified  by  what  the  same  author 
says  about  their  hatred  of  science.  "  They  looked  upon 
speculative  sciences  and  philosophical  studies  as  so  much 
time  misspent ;  and  for  this  reason  they  would  not  suffer 
the  professors  of  them  to  reside  within  the  limits  of  their 
jurisdiction;  because  they  considered  them  as  subjects 
which  debased  the  excellency  of  virtue  by  vain  disputa- 
tions and  empty  notions." 

The  Faith  thus  inculcated  amongst  the  heathen,  was 
inoperative,  and  therefore  ineffectual  to  promote  any 
good  or  valuable  purpose.  Not  so  the  Faith  of  a  Christian 
Mason.  His  religious  belief  is  taught  to  the  youthful 
Christian  in  the  form  of  a  catechism,  which  contains  an 
epitome  of  the  terms  of  salvation;  and  a  Confession  of 
Faith,  called  the  Apostles'  Creed,  is  so  firmly  fixed  in  the 
memory  of  every  individual,  as  never  to  be  eradicated 
amidst  the  varied  scenes  of  the  most  eventful  life.  But 
a  true  Christian  Faith  is  not  like  that  of  the  heathen,  a 
mere  dead  principle  of  assent,  opinion,  trust,  or  assur- 
ance, but  a  lively  and  unshaken  belief  in  things  not 
seen  but  hoped  for.  In  the  language  of  Bishop  Pearson, 
the  very  dust  of  whose  writings  has  been  compared  by 
a  competent  authority  to  gold,  "  when  anything  pro- 
pounded to  us  is  neither  apparent  to  our  sense,  nor 
evident  to  our  understanding,  in  and  of  itself,  neither 
certainly  to  be  collected  from  any  clear  and  necessary 
connection  with  the  cause  from  which  it  proceedeth, 
or  the  effects  which  it  naturally  produceth,  nor  is  taken 
up  upon  any  real  arguments,  or  reference  to  other 
acknowledged  truths,  and  yet  notwithstanding  appeareth 
to  us  true,  not  by  a  manifestation,  but  attestation  of  the 
truth,  and  so  moveth  us  to  assent,  not  of  itself,  but  by 


198  THE    SYMBOL 

virtue  of  the  testimony  given  to  it,  this  is  said  properl> 
to  be  credible ;  and  an  assent  unto  this,  upon  such  cred 
bility,  is,  in  the  proper  notion,  Faith  or  belief."6 

2.  When  a  youth  has  completed  his  education,  and  h^ 
Faith  is  confirmed  by  a  perfect  understanding  of  the 
basis  on  which  his  hopes  are  founded,  he  arrives  at  man- 
hood, and  becomes  convinced  of  the  necessity  of  reducing 
his  knowledge  to  practice  in  an  intercourse  with  his 
fellow-creatures.  Faith  shows  him  very  clearly  that  it 
is  by  the  manner  in  which  he  discharges  the  obligations 
of  duty  here  that  he  will  be  judged  hereafter;  and  that 
his  title  to  reward  will  be  grounded  on  his  faithful  per- 
formance of  the  duties  he  owes  to  God,  his  neighbour, 
and  himself.  Such  reasoning  enlightens  his  soul  with 
the  bright  beams  of  Hope,  which 

spring  eternal  in  the  human  breast, 

and  show  that  wise  dispensation  of  Providence,  that 
Man  never  is,  but  always  to  be  blest. 

The  heathen  nations  were  fully  impressed  with  the 
validity  of  such  reasoning ;  and  it  is  strikingly  displayed 
by  the  Abbe  Barthelemi,  in  a  dialogue  between  Philocles 
and  Lysis,  in  his  learned  work  called  the  Travels  of 
Anacharsis.  It  is  rather  lengthy,  but  will  amply  repay 
a  serious  perusal,  as  the  sentiments  are  purely  masonic, 
and  applicable  to  our  present  purpose. 

Philocles.     What  service  is  most  pleasing  to  God? 

Lysis.  Purity  of  heart.  His  favour  is  sooner  to  be 
obtained  by  virtue  than  by  offerings. 

Philocles.  Is  this  doctrine,  which  is  taught  by  the 
philosopher,  acknowledged  also  by  the  priests? 

Lysis.  They  have  caused  it  to  be  engraven  on  the 
gate  of  the  temple  of  Epidaurus,  Entrance  info  these 
places  is  permitted  only  to  pure  souls.  It  is  loudly  declared 
in  our  holy  ceremonies ;  in  which,  when  the  priest  has 
said,  Who  are  those  who  are  here  assembled?  the  multitude 
reply,  Good  and  virtuous  people. 

Philocles.  Have  your  prayers  for  their  object  the 
goods  of  this  world'/ 

Lysis.    No ;  I  know  not  but  they  may  be  hurtful :  and 

6  Pearson  on  the  Creed,  Art.,  i. 


OF    GLORY.  19S 

I  should  fear  lest  the  Deity,  offended  at  the  indiscretion 
of  my  petitions,  should  grant  my  request. 

Pkilocles.     What,  then,  do  you  ask  of  him  ? 

Lysis.  To  protect  me  against  my  passions ;  to  grant 
me  true  beauty,  which  is  that  of  the  soul,  and  the 
knowledge  and  virtue  of  which  I  have  need;  to  bestow 
on  me  the  power  to  refrain  from  committing  any  injust- 
ice ;  and,  especially,  the  courage  to  endure  the  injustice 
of  others. 

Philocles.  What  ought  we  to  do  to  render  ourselves 
agreeable  to  the  Deity? 

Lysis.  To  remember  that  we  are  ever  in  his  presence, 
to  undertake  nothing  without  imploring  his  assistance,  to 
aspire  in  some  degree  to  resemble  him  by  justice  and 
sanctity,  to  refer  to  him  all  our  actions,  to  fulfil  punctu- 
ally the  duties  of  our  condition,  and  to  consider  as  the 
first  of  them  all,  that  of  being  useful  to  mankind;  for 
the  more  good  we  do,  the  more  we  merit  to  be  ranked 
among  the  number  of  his  children  and  friends. 

Philocles.  May  we  obtain  happiness  by  observing 
these  precepts? 

Lysis.  Doubtless  ;  since  happiness  consists  in  wisdom, 
and  wisdom  in  the  knowledge  of  God. 

Philocles.  But  this  knowledge  must  be  very  imper- 
fect. 

Lysis.  And  therefore  we  can  only  enjoy  perfect  hap- 
piness in  another  life. 

In  the  above  quotation  we  have  a  copious  illustration 
of  the  moral  duties  attendant  on  the  virtue  of  Hope 
amongst  the  followers  of  Pythagoras ;  and  their  practice 
might  be  recommended  to  some  who  have  received  the 
initiatory  sacrament  of  baptism.  In  the  lectures  of 
Masonry,  Hope  is  defined  to  be  the  anchor  of  the  soul 
both  sure  and  steadfast;  and  it  is  symbolized  by  the 
colour  of  purple,  which  was  assigned  by  the  ancients  to 
death,  as  the  gates  of  Elysium,  because  those  who  have 
lived  piously,  hope  to  be  translated  to  that  blessed 
region,  where  they  will  be  happy  amidst  fields  of  purple 
roses.  Hence  Homer  pronounces  death  to  be  "a  purple 
glory." 

The  ancients  had  so  great  an  esteem  for  this  magnifi- 
cent colour,  that  it  was  especially  consecrated  to  the 
service  of  the  Deity,  and  was  supposed  to  be  capable  of 


200  THE    SYMBOL 

appeasing  his  wrath.  Moses  made  use  of  cloths  of  this 
colour  for  the  Tabernacle,  and  for  the  habiliments  of  the 
high  priest;  and  the  Babylonians,  in  like  manner,  clothed 
their  idols  in  purple.  For  some  such  reason  this  colour 
was  made  symbolical  of  the  virtue  of  Hope,  which 
Christianity  as  well  as  Masonry  defines  to  be  the  anchor 
of  the  soul,  because  it  is  both  sure  and  steadfast.  The 
same  attributes  are  applied  to  the  purple  colour  of  the 
ancients,  which  was  so  firm,  that  no  length  of  time  could 
make  it  fade.  Plutarch  tells  us,  in  his  life  of  Alexander, 
that  the  conqueror  found,  amongst  the  treasures  of  the 
kings  of  Persia,  a  prodigious  quantity  of  purple  stuffs, 
which  had  been  stored  up  for  180  years,  and  yet  pre- 
served all  their  primitive  lustre  and  freshness. 

Manhood  may  be  compared  to  the  second  degree  of 
Masonry,  or,  "  the  middle,"  in  the  language  of  the 
philosophers,  not  merely  because  it  is  intermediate  be- 
tween the  first  and  third,  but  because  it  is  practical,  and 
teaches  the  sciences,  which  constitute  the  employment 
of  men  in  the  prime  of  life,  when  their  minds  are  vigor- 
ous, and.,  their  bodies  active  and  capable  of  enduring 
fatigue.  The  second  degree  also,  by  the  splendid  appear- 
ances in  the  Middle  Chamber,  which  are  but  a  glimpse 
of  greater  glories  in  reserve  for  the  successful  aspirant, 
who  aims  at  something  beyond  the  veil,  infuses  a  Hope 
of  participating  in  that  more  perfect  knowledge  which 
is  communicated  in  the  sublime  degree. 

In  a  communication  from  the  Grand  Lodge  of  Ham- 
burgh to  the  Grand  Lodge  of  New  York,  U.  S.,  dated 
A.D.  1840,  the  following  passage  occurs,  which  is  appli- 
cable to  the  subject  in  hand.  "We  have  one  God  and 
Lord;  we  all  Hope  for  one  heaven.  This  unites  the 
Mason  to  every  man,  and  teaches  him  to  overlook  many 
faults  in  others  which  might  else  have  wounded  his 
feelings,  and  preserves  the  good- will  of  those  who  would 
otherwise  have  been  his  opponents.  Thus  Masonry  may 
be  made  the  means  of  accomplishing  the  commands  of 
the  Great  Architect  of  the  Universe.  He  who  is  the 
best  Christian,  the  most  faithful  man,  will  be  also  the 
best  Mason.  So  let  it  be  in  the  profane  world  and  in 
church  relations, — live  in  brotherhood  and  peace.  Let 
Freemasons  be  thus  united,  and  they  will  stand  like  an 
impenetrable  phalanx,  full  of  joy  and  the  hope  of  vie- 


OF    GLORY.  201 

tory."     If,  therefore,  we  be  faithful  unto  death,  Hope 
will  present  us  with  a  crown  of  life. 

Brotherly  love  is  the  virtue  of  the  middle  period  of 
life,  and  constitutes  a  distinguishing  characteristic  of  a 
Fellowcraft  Mason.  In  primitive  times  the  great  body 
of  the  fraternity  seldom  advanced  beyond  that  degree ; 
and  it  included  many  other  shining  virtues,  and  amongst 
the  rest  Fidelity,  which  is  an  essential  ingredient  in 
Brotherly  Love  or  Friendship ;  and  without  fidelity  Hope 
cannot  exist.  It  would  seem,  therefore,  that  human  hap- 
piness is  suspended  on  this  virtue.  Wherever  it  is  found 
to  exist  in  perfection,  there  we  may  look  for  the  stamina 
which  cements  the  social  condition  of  man.  Lavater 
has  laid  it  down  as  an  axiom  to  "examine  what,  and 
how,  and  where,  and  when,  a  man  praises  or  censures; 
he  who  always,  and  everywhere,  and,  as  to  essentials,  in 
an  uniform  manner,  censures  and  blames,  is  a  man  that 
may  be  depended  upon." 

In  this  man  we  see  the  perfection  of  fidelity,  and  with 
him  we  may  expect  to  enjoy  uninterrupted  friendship, 
which  is  superior  to  all  worldly  pleasures.  A  mutual 
interchange  of  soul  and  sentiment  will  produce  unalloyed 
satisfaction,  where  the  feelings  and  propensities  are  un- 
restricted either  by  suspicion  or  doubt,  and  perfect 
confidence  reigns  triumphant.  It  is  the  feast  of  reason 
and  the  flow  of  soul,  including  comfort  in  affliction, 
solace  in  sickness,  and  consolation  amidst  the  frowns  and 
persecutions  of  an  ungracious  world. 

This  unalloyed  friendship,  arising  out  of  fidelity,  the 
offspring  of  Hope,  forms  one  of  the  chief  recommenda- 
tions of  the  masonic  system ;  although  it  is  to  be  feared 
that  in  the  world  the  instances  of  it  are  not  so  numerous 
as  might  be  wished,  if  we  are  to  credit  the  opinion  of 
him  who  said,  that  though  his  acquaintances  would  fill 
a  cathedral,  his  friends  might  be  contained  in  the  pulpit. 
A  masonic  writer  of  the  last  century  says  that  the  sys- 
tem of  Masonry  is  established  on  the  comprehensive 
plan  of  universality.  "  Were  friendship,"  he  continues, 
"  confined  to  the  spot  of  our  nativity,  its  operation  would 
be  partial,  and  imply  a  kind  of  enmity  to  other  nations. 
Where  the  interests  of  one  country  interfere  with  those 
of  another,  Nature  dictates  an  adherence  to  the  welfare 
of  our  own  immediate  connections;  but,  such  interfe- 
9* 


202  THE    SYMBOL 

rence  apart,  the  true  Mason  is  a  citizen  of  the  world,  and 
his  philanthropy  extends  to  all  the  human  race.  Unin- 
fluenced by  local  prejudices,  he  knows  no  preference  in 
virtue  but  according  to  its  degree,  from  whatever  country 
or  clime  it  may  spring." 

A  striking  illustration  of  the  virtue  of  Fidelity  in  a 
subject  towards  his  prince,  is  recorded  of  Bishop  Lati- 
mer;  who  having  preached  what  was  considered  to  be 
an  offensive  sermon  before  King  Henry  VIII.,  he  was 
commanded  to  apologize  from  the  pulpit  in  the  king's 
presence  on  the  following  Sunday  ;  and  for  this  purpose 
he  commenced  his  sermon  thus:  "Hugh  Latimer,  dost 
thou  know  to  whom  thou  art  this  day  to  speak  ?  To 
the  high  and  mighty  monarch,  the  king's  most  excellent 
Majesty,  who  can  take  away  thy  life  if  thou  offendest; 
therefore,  take  heed  thou  speakest  not  a  word  that  may 
displease.  But  then  consider  well,  Hugh,  dost  thou  not 
know  from  whence  thou  comest,  ana  upon  whose  mes- 
sage thou  art  sent?  Even  by  the  Great  and  Mighty 
God,  who  is  always  present,  and  who  beholdeth  all  thy 
ways,  and  who  is  able  to  cast  both  body  and  soul  into 
hell  together ;  therefore,  take  care  that  thou  deliver  thy 
message  faithfully ;"  and  he  then  proceeded  to  deliver 
the  self-same  sermon  which  he  had  preached  on  the  pre- 
ceding Sunday.  After  dinner  the  king  commanded  the 
bishop's  attendance,  and  asked  him  how  he  dared  to 
conduct  himself  in  that  offensive  manner?  He  replied 
that  it  was  in  the  honest  discharge  of  his  duty  both  to 
God  and  the  king;  and  that  he  could  not  have  acted 
otherwise  with  a  quiet  conscience.  His  Majesty,  con- 
trary to  the  expectations  of  the  court,  applauded  his 
fidelity,  and  thanked  God  that  he  at  least  possessed  one 
honest  and  faithful  servant. 

If  this  species  of  fidelity  were  carried  out  in  all  the 
relations  of  private  life,  the  effects  would  promote  the 
general  good.  A  sincere  friend  is  no  flatterer.  He  will 
reprove  error,  as  well  as  applaud  virtue  ;  and  the  one  is 
not  more  necessary  to  the  best  interests  of  his  friend 
than  the  other.  Admonition  is  as  useful  to  preserve  the 
health  of  the  mind,  as  medicine  is  to  restore  that  of  the 
body)  and  however  it  may  wound  a  sensible  man's  self- 
love,  he  will  receive  it  as  a  tribute  of  friendship  of  the 
greatest  value.  For  this  reason,  our  ancient  brethren, 


OF    GLORY.  203 

when  they  composed  those  valuable  charges  which  are 
above  all  praise,  considered  it  their  duty  to  admonish 
every  brother,  in  the  regulation  of  his  behaviour  at  home, 
and  in  his  own  neighbourhood,  "  to  act  as  becomes  a 
moral  and  a  wise  man  ;  particularly,  not  to  let  his  family, 
friends,  and  neighbours,  know  the  concerns  of  the  lodge, 
&c. ;  but  wisely  to  consult  his  own  honour,  and  that  of 
the  ancient  brotherhood." 

Such  are  the  instructions  given  to  the  Fellowcraft 
Mason  to  stimulate  his  Hope ;  and  if  he  models  his  life 
and  conduct  by  these  and  similar  precepts  contained  in 
the  Volume  at  the  foot  of  the  Ladder,  he  will  finally,  in 
the  expressive  language  of  Masonry,  "overcome  all  diffi- 
culties, and  inherit  a  glorious  reward." 

3.  As  we  descend  into  the  vale  of  years,  the  practice 
of  Brotherly  Love  or  Charity,  which  began  in  man- 
hood, is  consummated  at  the  prime  of  life ;  and  accord- 
ingly in  the  third  and  last  degree  of  Masonry,  death  and 
the  resurrection  are  plainly  set  forth.  The  mortality 
and  corruption  of  the  body,  as  well  as  the  immortality 
of  the  soul  are  strikingly  symbolized  by  a  coffin,  skull, 
and  bones,  as  emblems  of  the  former,  surmounted  by  a 
blooming  sprig  of  cassia,  to  symbolize  the  latter ;  and 
the  same  awful  doctrines  are  typified  in  the  corn,  wine, 
oil,  and  salt,  which  are  used  at  the  consecration  of  our 
lodges  ;  all  appertaining  to  the  third  degree  of  Masonry ; 
and  like  the  "  achievements  of  modern  chemistry,  facili- 
tate and  elevate  our  idea  of  that  splendid  change  which 
may  pass  on  the  meanest  relics  of  mortality.  We  had 
seen,  it  is  granted,  more  wondrous  transformations  in 
Nature,  so  early,  indeed,  and  so  often,  that  we  forgot  to 
consider  and  admire  them  ;  we  know  that  He,  by  whom 
all  things  were  made,  must  have  an  energy  whereby  He 
is  able  to  subdue  all  things  to  himself;  but  when  a 
human  artificer,  who  confessedly  knows  nothing  of  the 
substance  of  that  matter  on  which  he  operates,  or  of  that 
mind  by  which  he  investigates  its  properties,  obtains,  by 
sure  processes,  a  vital  fluid  (oxygen  gas)  from  a  coarse 
mineral ;  and  inflammable  air  (hydrogen  gas)  from  water ; 
and  shining  metals  (potassium  and  sodium)  from  the  ashes 
of  wood  or  sea-weeds  ;  philosophy  thus  seems,  by  her  own 
advances,  to  cast  more  and  more  of  practical  scorn  on  her 
own  incredulous  question,  How  are  the  dead  raised  up, 


204  THE    SYMBOL 

and  with  what  body  do  they  come  ?  Shall  a  frail  and 
puny  inquisitor  of  Nature,  whose  hand  and  head  must 
soon  return  to  dust,  effect  changes  thus  surprising ;  and 
He  who  created  the  operative  hand,  the  inquisitive  eye, 
the  inventive  mind — shall  He  not  show  us  greater  works 
than  these,  that  we  may  marvel  ?  Measure  the  probable 
excellence  of  the  work  by  the  infinite  superiority  of  the 
agent,  and  then  conceive  now  magnificently  he  is  able  to 
verify  the  prophetic  words,  It  is  sown  in  dishonour,  it  is 
raised  in  glory ;  it  is  sown  in  weakness,  it  is  raised  in 
power."7 

All  the  above  symbols  are  calculated  to  show  the  un- 
certainty of  life,  the  certainty  of  death  and  judgment, 
and  the  necessity  of  practising  Charity,  and  doing  the 
works  of  a  righteous  man  that  we  may  have  a  righteous 
man's  inheritance  in  the  kingdom  of  heaven. 

This  virtue  is  indicated  in  Masonry  by  the  crimson  or 
rose  colour,  which  was  a  symbol  of  regeneration  ;  for 
the  candidate  is  considered  perfectly  regenerated  as  a 
Mason,  when  he  has  been  raised  to  the  third  degree. 
M.  Portal,  who  is  a  competent  authority  on  the  symboli- 
zation  of  colours,  says,  there  is  a  relation  between  rose 
colour  and  Christian  baptism  which  opens  the  doors  of 
the  sanctuary ;  a  relation  which  is  again  found  in  the 
Latin  word  rosa,  derived  from  ros,  the  dew  or  rain ;  the 
rose  tree  being  the  image  of  the  regenerated,  while  dew 
is  the  symbol  of  regeneration.  Horapollo  tells  us  that 
the  Egyptians  represented  the  human  sciences  by  water 
falling  from  heaven.  Among  this  nation  the  sciences 
were  within  the  temple's  precincts,  and  revealed  only  to 
the  initiated.  In  their  spurious  Freemasonry  the  rose 
was  a  symbol  of  regeneration  and  love.  The  ass  of 
Apuleius  recovered  the  human  form  by  eating  crimson 
roses  presented  to  him  by  the  high  priest  of  Isis.  In 
effect  it  is  only  by  appropriating  to  himself  the  Love 
and  Wisdom  of  the  Deity,  signified  by  red  and  white,  and 
by  their  union  in  the  rose,  that  the  regenerated  neophyte 
casts  away  his  brutal  passions,  and  becomes  truly  a 
man. 

Charity  forms  the  basis  of  the  masonic  institution ;  and 
I  shall  not  consider  myself  out  of  order  by  telling  you 

7  Shepherd,  Private  Devotion,  p.  305 


OF    GLORY.  205 

what  the  Lodge  Lectures  say  of  it.  The  definition  was 
originally  extracted  from  a  valuable  little  book  which 
was  in  every  body's  hands  sixty  years  ago,  called, 
"  Economy  of  Human  Life,"  and  is  very  expressive  of 
the  virtue  it  is  intended  to  illustrate.  Charity  !  O  how 
lovely  in  itself!  It  is  the  brightness  and  greatest  orna- 
ment of  our  masonic  profession.  Benevolence,  th  ecom- 
panion  of  heaven-born  Charity,  is  an  honour  to  the  heart 
trom  which  it  springs ;  and  is  by  Masons  nourished  and 
cherished.  Happy  is  the  man  who  hath  sown  in  his 
breast  the  seeds  of  benevolence,  the  produce  of  which  is 
love  and  charity ;  he  envieth  not  his  neighbour,  he 
believeth  not  a  tale  when  reported  by  a  slanderer,  he 
forgiveth  the  injuries  of  men,  and  blotteth  them  out  from 
his  recollection.  Then  let  us  remember  that  we  are 
Masons  and  men  ;  let  us  ever  bs  ready  to  assist  the  needy 
if  it  be  in  our  power  to  do  so  ;  and  in  the  most  pressing 
time  of  necessity  let  us  not  withhold  a  liberal  hand,  so 
shall  the  most  heartfelt  pleasure  reward  our  labours,  and 
the  produce  of  love  and  charity  will  most  assuredly 
follow. 

In  working  out  this  beneficent  principle,  which  holds 
the  highest  rank  amongst  the  Theological  virtues,  and  in 
the  figurative  language  of  Masonry,  "  will  exalt  its  pro- 
fessors to  an  ethereal  mansion  in  the  skies,"  Freemasonry 
has  regard  to  the  three  stages  of  destitution — that  of 
infancy,  unavoidable  misfortune,  and  extreme  old  age. 
For  all  of  these  when  proved  worthy,  relief  is  at  hand. 
The  destitute  orphans  of  deceased  brethren  are  placed 
in  schools  where  they  are  clothed,  taught,  and  fed ; 
where  they  are  brought  up  in  the  practice  of  religion 
and  virtue  ;  and  when  they  arrive  at  the  proper  age,  are 
placed  in  situations  where  their  previous  training  may 
make  them  good  and  worthy  members  of  society. 

Here,  then,  we  have  an  unquestionable  proof  of  the 
operation  of  Freemasonry  on  society  in  general.  The 
Royal  Cumberland  School  for  the  orphan  children  of 
Freemasons  was  found  to  operate  so  beneficially,  even  at 
its  first  establisment  in  1789,  and  was  fraught  with  such 
an  abundance  of  unalloyed  good,  that  other  public  bodies 
soon  found  it  their  interest  to  imitate  so  laudable  an 
example.  On  this  model  the  National  and  British  Schools 
were  formed  ;  as  well  as  the  School  at  St.  John's  Wood 


206  THE    SYMBOL 

for  the  orphan  children  of  the  Clergy,  and  many  others 
which  have  a  similar  end  in  view  ?  thus  proclaiming  the 
extensive  advantages  to  all  orders  and  descriptions  of 
people,  which  have  resulted  from  the  benignant  example 
of  Freemasonry. 

Again ;  our  aged  brethren  who  have  passed  their  lives 
in  the  practice  of  masonic  principles,  and  have  acquired 
the  approbation  of  mankind  in  their  several  stations ;  if, 
in  the  decline  of  life,  misfortune  overtakes  them,  they 
are  entitled  to  the  provisions  of  an  Asylum,  and  Annuity 
Fund,  which  will  afford  them  the  means  of  subsistence; 
will  contribute  to  make  the  closing  hours  of  their  pilgrim- 
age a  scene  of  serenity  and  comfort,  and  enable  them 
to  prepare  to  meet  their  God  at  the  approach  of  that 
period  when  the  wicked  cease  from  troubling  and  the 
weary  are  at  rest. 

But  the  influence  of  masonic  charity  does  not  rest 
here ;  for  one  of  the  fundamental  principles  of  the  Order 
is,  "not  to  halt  in  the  walk  of  benevolence  while  any- 
thing remains  undone."  And  therefore  we  have  also  a 
fund  of  Benevolence,  from  which  relief  is  extended  to 
those  whom  calamity  may  have  visited  ;  and  whose  career 
of  usefulness  has  been  clouded  by  any  casual  mischance. 
These  donations  have,  in  numerous  instances,  proved  the 
means  of  averting  ruin,  by  removing  any  temporary  diffi- 
culty which  the  inadvertence  of  others  may  have  thrown 
in  the  way.  The  insolvency,  for  instance,  of  any  person 
whose  dealings  have  been  extensive,  may  involve  many 
innocent  and  industrious  families  in  calamity,  and  in  the 
absence  of  some  friendly  aid,  may  terminate  in .  their 
utter  ruin.  In  such  cases  the  fund  of  Benevolence  is  at 
hand,and  the  recommendation  of  the  Officers  of  a  Lodge 
will  produce  immediate  relief  to  ward  off  the  danger, 
and  give  time  for  the  energies  of  a  worthy  man  to  expand 
themselves,  until  he  is  able,  like  the  Bruce,  in  ancient 
Scottish  history,  to  surmount  the  difficulty,  and  replace 
himself  in  the  position  from  which  the  unexpected 
casualty  had  threatened  to  remove  him. 

Such  instances  redound  highly  to  the  credit  of  the 
masonic  institution,  and  force  a  conviction  of  its  utility 
on  the  mind,  even  of  the  most  sceptical  casuist.  And 
they  do  more  than  this.  They  extend  the  benefits  of  the 
Order  to  society  in  general,  by  restoring  a  confidence  in 


OF    GLORY.  207 

worldly  affairs  which  might  otherwise  be  destroyed ;  and 
many  families  may  be  benefited  by  the  renewed  solvency 
of  one,  who,  but  for  the  aid  thus  needfully  imparted, 
would  perhaps  have  been  the  innocent  cause  of  ruin,  or 
at  least  mischance  to  others. 

The  fund  of  Benevolence  also  extends  its  benefits  to 
the  widows  of  worthy  brethren,  and  enables  them,  by  a 
timely  donation,  to  wind  up  satisfactorily  the  worldly 
affairs  of  him  they  have  lost,  and  to  place  themselves  in 
some  station  by  which  they  may  provide  the  necessaries 
of  life  for  the  future.  And  there  are  many  cases  on 
record  where  the  Grand  Lodge  has  bountifully  granted  to 
such  interesting  objects  of  benevolence,  the  sum  of  £50, 
or  even  £100,  to  avert  the  evils  of  poverty  and  indi- 
gence from  those  who  have  seen  better  days,  and  who 
consequently  are  quite  unprepared  for  a  sudden  change 
from  comparative  opulence  to  absolute  want. 

Such  obvious  examples  of  munificent  assistance  have 
stamped  Masonry  with  the  seal  of  universal  approbation. 
Its  benefits  are  known,  and  its  benevolent  principles 
being  thus  applied  to  promote  the  interests  of  virtue,  are 
estimated  by  the  world  as  the  undoubted  emanations  of 
a  real  love  for  that  benignant  religion  which  teaches 
Charity  and  Brotherly  Love  as  the  perfection  of  Faith 
and  Hope.  There  is  no  alloy  to  the  pleasure  which  the 
dispensation  of  such  benefits  produces  in  the  mind  ;  and 
it  may  be  reflected  on  at  all  times,  as  being  well  pleas- 
ing to  the  Great  Architect  of  the  Universe ;  because  it 
is  an  axiom  which  cannot  be  refuted,  that  no  life  is  so 
acceptable  to  Him,  as  that  which  contributes  to  the  wel- 
fare of  our  fellow  creatures. 

Here,  then,  Freemasonry  stands  unrivalled.  No  other 
private  institution  supports  so  many  charities,  or  contri- 
butes so  largely  to  lighten  the  evils  of  life.  The  great 
moralist  says,  "  man  is  a  transitory  being,  and  his  designs 
must  partake  of  the  imperfections  of  their  author.  To 
confer  duration  is  not  always  in  our  power.  We  must 
snatch  the  present  moment  and  employ  it  well,  without 
too  much  solicitude  for  the  future,  and  content  ourselves 
with  reflecting  that  our  part  is  performed.  He  that  waits 
for  an  opportunity  to  do  much  at  once,  may  breathe  out 
his  life  in  idle  wishes,  and  regret,  in  the  last  hour,  his 
useless  intentions  and  barren  zeal." 


208  THE    SYMBOL 

The  stream  of  masonic  charity  is  constant  and  never- 
failing.  Every  class  contributes  to  the  fund,  and  every 
class  derives  some  benefit  from  its  application.  The  rich 
are  amply  repaid  in  the  satisfaction  of  mind  which  it  pro- 
duces ;  and  the  poor  have  their  reward  at  times  of  the 
most  pressing  need.  Cast  thy  bread  upon  the  waters, 
and  it  will  return  to  thee  in  many  days. 

The  distinguishing  feature  in  the  distribution  of  our 
benevolence  is  that  the  instances  of  it  are  known  to  very 
few,  even  of  our  own  body,  and  are  never  proclaimed  to 
the  world.  Our  alms  may  be  truly  said  to  be  done  in 
private,  as  were  those  of  the  secret  chamber  of  the  Jews, 
where  money  was  privately  contributed  for  the  relief  of 
the  poor.  There  were  two  chambers  in  the  sanctuary : 
one  of  which,  called  "  the  chamber  of  Secrets,"  was  the 
place  where  pious  persons  deposited  their  charities  for 
the  maintenance  of  poor  children.  The  Jews  appear  to 
have  entertained  a  very  high  opinion  of  the  merit  of  pri- 
vate charities.  R.  Jannai,  seeing  a  certain  person  give  a 
piece  of  money  to  a  poor  man,  told  him  that  it  would 
have  been  much  better  to  have  given  him  nothing  than 
to  have  done  it  so  publicly.  And  our  Saviour  Christ 
mentions  benevolence  before  prayer ;  intimating  that  it 
would  be  well  to  precede  all  supplications  to  God  by  the 
practice  of  charity  to  man. 

It  must  not  be  supposed  that  Freemasonry  confines  its 
charities  solely  to  its  own  body  ;  for,  it  was  justly  repre- 
sented in  the  Morning  Herald  some  years  ago,  that  the 
sum  of  ,£3000,  contributed  in  India,  principally  amongst 
the  Freemasons,  had  been  placed  in  the  Bank  of  Ireland, 
to  the  credit  of  the  Mansion  House  Committee,  for  the 
relief  of  the  destitute  poor  of  that  country. 

These  human  institutions  of  a  refined  benevolence, 
which  spring  from  Faith  and  Hope,  are  lively  indications 
of  that  Charity  which  is  divine ;  the  spiritual  love  of  God 
and  our  brethren  in  the  flesh.  This  is  the  sublime  virtue 
which  opens  the  gates  of  heaven ;  symbolized,  as  we 
have  already  seen,  by  the  Rose.  And  hence  Charity  or 
Brotherly  Love  teaches  us  to  conceal  the  faults  and 
infirmities  of  our  brethren,  or  to  speak  of  them  under  the 
Rose,  and  endeavour  to  reclaim  them  from  vice  to  virtue 
and  lead  them  to  the  practice  of  Religion,  whose  ways 
aro  ways  of  pleasantness,  and  all  her  paths  are  peace. 


OF    GLORY.  209 

If  our  endeavours  to  produce  this  auspicious  change  in 
the  heart  and  affections  be  successful,  we  shall  realize 
the  happiness  of  the  angels  of  heaven,  who  are  repre- 
sented as  rejoicing  over  a  sinner  that  repenteth.  If  he 
suffer  from  the  pestilential  breath  of  calumny  and  defa- 
mation, Charity  incites  us  to  undertake  his  vindication, 
and  restore  his  good  name.  Are  we  injured,  we  must 
forgive ;  if  our  enemy  is  placed  in  our  power  we  must 
be  merciful;  for  Freemasonry  teaches  us  to  "  cultivate 
brotherly  love,  the  foundation  and  capestone,  the  cement 
and  glory  of  our  ancient  fraternity ;  to  avoid  all  wrang- 
ling and  quarrelling,  all  slander  and  backbiting ;  not  to 
permit  others  to  slander  any  honest  brother,  but  to 
defend  his  character  and  do  him  all  good  offices,  as  far  as 
is  consistent  with  our  honour  and  safety." 

Charity  envieth  not — we  must  not  either  repine  at  the 
good  fortune  of  our  brother,  or  rejoice  at  his  calamities  ; 
for  Freemasonry  teaches  us  to  let  "  the  hand  and  the 
heart  unite  in  promoting  his  welfare,  both  temporal  and 
spiritual,  and  rejoicing  in  his  prosperity."  Charity  think- 
eth  no  evil — we  must  not  put  a  bad  construction  on  oui 
brother's  words,  because  it  is  impossible  for  us  to  know 
the  motives  by  which  he  is  actuated.  And  in  nine  cases 
out  of  ten,  if  we  presume  to  judge  him  by  the  standard 
of  our  own  feelings,  we  shall  be  guilty  of  passing  an 
unmerited  sentence  upon  him,  and  perhaps  also  upon 
ourselves.  On  the  contrary,  it  is  our  duty,  as  Masons,  to 
follow  the  advice  contained  in  the  First  Great  Light: 
"love  your  enemies,  bless  them  that  curse  you,  do  good 
to  them  that  hate  you,  and  pray  for  them  which  despite- 
fully  use  you  and  persecute  you,  that  you  may  be  the 
children  of  your  Father  which  is  in  heaven."8 

Freemasonry  teaches  us  further,  in  the  exercise  of  this 
universal  Charity,  to  "  respect  a  genuine  brother,  and  if 
he  is  in  want  to  relieve  hiui,  or  direct  him  how  he  may 
be  relieved.  We  must  employ  him  in  some  good  work, 
or  else  recommend  him  to  be  so  employed.  But  we  are 
not  charged  to  do  beyond  our  ability ;  only  to  prefer  a 
poor  brother  that  is  a  good  man  and  true,  before  any 
other  poor  people  in  the  same  circumstances."9 

This  state   of  perfection   the   heathen  could  neither 

8  Matt,  v.,  44.  9  Ancient  Charges,  vi. 


210  THE    SYMBOL 

understand  nor  acquire.  It  is  true  they  pretended  that 
their  mysteries  would  restore  the  soul  to  its  primitive 
purity,  and  release  it  from  those  shackles  by  which  it  is 
restricted  in  its  worldly  tabernacle ;  that  initiation  is  the 
precursor  of  a  happy  life  here,  and  an  introduction  to 
Elysium  hereafter,  by  the  communication  of  divine  know- 
ledge, and  a  spiritual  regeneration.  To  attain  which  the 
neophyte  underwent  four  proofs  of  purification  by  the 
elements.  The  earth  represented  the  darkness  of  the 
profane;  water  or  baptism  was  the  emblem  of  exterior 
regeneration,  by  triumphing  over  temptations ;  air  de- 
signated divine  truth,  enlightening  the  understanding  of 
the  candidate,  as  jirc,  or  the  Supreme  Being  opened  his 
heart  to  love  divine.  The  symbolic  proofs  were  purely 
exterior ;  they  figured  the  four  material  spheres  through 
which  he  must  pass  before  attaining  the  three  heavens 
represented  on  earth  by  the  three  degrees  of  initiation, 
which  confer  a  spiritual  regeneration.10  And  when  he 
had  passed  to  the  highest  degree,  he  was  introduced  to 
an  illuminated  apartment,  the  type  of  Elysium,  where, 
as  Apuleius  expresses  it,  having  arrived  at  the  gate  of 
death,  and  seen  the  dreary  abode  of  Proserpine,  he  was 
relieved  by  passing  through  the  elements,  and  beheld  at 
midnight  the  sun  shining  with  meridian  splendour.  And 
more  than  this,  Plato  tells  us  that  the  regenerated  candi- 
date saw  celestial  beauty  in  all  its  dazzling  radiance,  and 
joining  in  the  blessed  anthem,  he  was  admitted  to  the 
beatific  vision  of  heaven,  and  pronounced  perfect.  The 
candidate  was  then  dismissed  with  a  formula  which 
enjoined  him  to  "  Watch  and  abstain  from  evil." 

The  above  was  nothing  more  than  a  senseless  and 
incomprehensible  hypothesis.  The  heathen  philosophers 
— even  the  very  best  of  them — while  they  exercised  their 
disciples  with  lessons  of  virtue,  practised  in  secret  every 
revolting  vice.  The  same  cannot  be  justly  predicated 
of  Freemasons;  who,  to  their  pure  precepts,  add  a 
corresponding  purity  of  practice;  and  having  thus 
passed  through  the  Gates  of  Faith,  Hope,  and  Charity, 
are  admitted  into  the  Grand  Lodge  above,  where 
Charity  constitutes  the  great  bond  of  perfection  and 
happiness. 

10  Weale's  Architecture,  part  v.,  p.  4. 


OF    GLORY.  211 

What  joy  more  pure,  or  worthier  of  our  kind. 

Than  when  the  good,  the  wise,  the  pious  meet, 
By  bond  of  kindred  love,  or  friendship  sweet, 

Link'd  in  a  fellowship  of  heart  and  mind, 

And  rivalry  of  worth !     Nor  shall  they  find 
More  joy  from  aught  in  that  celestial  seat, 
Save  from  God's  presence,  than  again  to  greet 

Each  other's  spirits,  there  to  dwell  combined 

In  brotherhood  of  love.     The  golden  tie, 

Dissolved,  again  unites.     Ordain'd  to  train 

Earth's  tenants  for  their  dwelling  in  the  sky. 

Faith  lost  in  sight,  and  Hope  in  joy,  shall  wane, 

Their  task  fulfill'd ;  but  heaven-born  Charity, 

Gcd's  greatest  gift,  shall  still  in  heaven  remain.11 

11  Bp.  Mant's  Happiness  of  the  Blessed,  p.  90* 


THE    SYMBOL 


LECTURE   IX. 


(Bpistle 


TO 


BRO.  WILLIAM  MOSELY  TAYLER,  W.  M. 

FRANCIS  ELKINGTON,  S.  W. 

JOHN  ARNOLD,  J.  W. 

BENJAMIN  HALL,  TREA. 

CHAS.  WM.  ELKINGTON,     P.  M.  &  HON.  SEC, 

JOSIAH  YEOMANS  ROBINS,  S.  D. 

JOSEPH  SIMS,  J.  D. 

WILLIAM  GILLMAN,  DIR.  OF  CER, 

JOSEPH  FRANCIS  TAYLOR,  > 

JOHN  SIMPSON  NEWTON,     ) 

Of  the  First  Lodge  of  Light,  Birmingham. 


MY  DEAR  BRETHREN, 

What  can  be  more  appropriate  than  to  dedicate  to 
the  Lodge  of  Light  a  professed  disquisition  on  the  source 
of  all  Light — the  Throne  and  peculiar  residence  of  that 
great  and  glorious  Being  who  is  Light  itself,  and  in  whom 
there  is  no  darkness  at  all  ? 

The  contents  of  the  Sacred  Roll  of  the  Law  are  our 
guides  and  directors  in  the  narrow  path  which  leads  to 
the  supernal  mansions  of  Light;  and  this  divine  pro- 
perty is  there  displayed  as  an  universal  emblem  of  every 
good,  while  its  antagonistic  principle  of  darkness  sym- 
bolizes every  thing  evil.  Light  is  represented  in  that 


OF    GLORY.  213 

Holy  Volume  as  a  symbol  of  Joy  and  pleasure,  while 
calamity  and  affliction  are  expressed  by  the  figure  of 
"gross  darkness  and  the  shadow  of  death."  And  hence, 
in  the  ancient  systems,  these  two  principles  represented 
the  antagonism  of  life  and  death  in  both  the  spiritual 
and  material  states.  A  Lodge  of  Light  is  therefore 
peculiarly  a  place  of  "  decent  enjoyment,"  and  the  abode 
of  those  intellectual  pleasures  which  leave  no  sting 
behind. 

As  darkness  is  frequently  put  for  affliction,  so  is  Light 
for  happiness ;  which  is  one  step  in  advance  of  the  above 
interpretation.  The  evangelical  prophet,  animated  by 
the  prospect  of  the  bright  appearance  of  the  Sun  of 
Righteousness  to  confer  blessings  and  redemption  on 
mankind,  breaks  out  into  an  enthusiastic  expression  of 
the  pleasure  he  derives  from  the  stupendous  contempla- 
tion of  the  birth  of  Light.  "Arise,  shine ;  for  thy  light 
is  come,  and  the  glory  of  the  Lord  is  risen  upon  thee. 
For  behold,  the  darkness  shall  cover  the  earth,  and  gross 
darkness  the  people  ;  but  the  Lord  shall  arise  upon  thee, 
and  his  glory  shall  be  seen  upon  thee.  And  the  Gentiles 
shall  come  to  thy  Light,  and  Kings  to  the  brightness  of 
thy  rising." 

Such,  and  so  beneficial,  to  compare  small  things  witn 
great,  may  be  the  rejoicing  of  the  members  of  the  Lodge 
of  Light,  while  engaged  in  the  practice  of  an  Order  which 
inculcates  Faith,  Hope,  and  Charity,  as  the  potent  virtues 
of  their  station  on  earth,  and  by  the  faithful  use  of  which 
they  may  attain  to  the  glories  which  appertain  to  the 
cloudy  canopy  at  the  summit  of  the  Masonic  Ladder. 

Another  definition  of  Light  afforded  by  the  Book  which 
adorns  the  Pedestal  of  Wisdom,  is  "  spiritual  knowledge." 
This  is  frequently  symbolized  by  a  burning  lamp,  as 
the  candlestick  by  which  it  is  supported  represents  the 
Church  of  God,  whether  Jewish  or  Christian,  as  the 
vehicle  of  that  knowledge ;  for  the  one  was  but  a  type 
of  the  other ;  although  one  of  the  ancient  Fathers  says, 
quis  in  candelabro,  nisi  redemptor  humani  generis  desig- 
natur  ?  However  this  may  be,  spiritual  knowledge  con- 
stitutes the  third  step  in  Light  on  the  way  to  glory. 
And  accordingly  St.  John,  one  of  the  great  parallels 
and  patrons  of  Masonry,  interprets  Light  to  signify  the 
Christian  dispensation ;  and  speaks  of  the  advent  of 


214  THE    SYMBOL 

Christ  as  THE  BIRTH  OF  LIGHT.  "  Light  is  come  into 
the  world ;"  and  as  a  learned  Mason  of  the  last  century 
truly  remarks — the  Light  here  meant  can  be  no  other 
than  that  of  divine  revelation,  which  brought  life  and 
immortality  along  with  it.  The  Christian  dispensation  is 
constantly  and  uniformly  described  in  Holy  Writ  under 
the  figure  of  Light,  from  the  time  that  the  first  faint 
glimmering  of  it  appeared  at  a  distance,  till  it  shone 
forth  in  its  full  lustre  and  glory.  It  is  of  the  same  use 
to  the  spiritual,  that  the  light  of  the  sun  is  to  the  natural 
world.  It  gives  life,  health,  and  vigour  to  God's  new 
creation ;  it  makes  the  day  of  salvation  to  dawn  upon  us, 
it  opens  to  us  the  prospect  of  another  and  a  better  life, 
and  guides  us  in  the  way  to  glory  and  felicity. 

Happily  has  your  Lodge  been  designated:  may  its 
members  ever  participate  in  that  happiness,  not  only  in 
the  present  world,  but  also  in  the  blessed  regions  of  Light 
where  felicity  is  perfect,  and  uninterrupted  Charity  will 
reign  for  ever  and  ever. 

Such  is  the  sincere  wish, 

My  dear  Brethren, 
Of  your  faithful  Servant  and  Brother, 

GEO.  OLIVER,  D.D., 
Honorary  Member  of  the  Lodge  of  Light. 

SCOPWICK  VICARAGE 
February  1,  1850. 


OF    GLORY.  215 


Knim 


Explanation  of  the  Cloudy  Canopy  and  its  attendant  symbols 
at  the  Summit  of  the  Ladder. 

"  The  pleasant  garden,  and  the  crystal  stream, 
The  tree  of  life  which  bears  on  every  bough 
Fruits  fit  for  joy,  or  healing ;  on  the  brow, 

Of  glorious  gold  a  living  diadem ; 

The  thrones  which  blaze  with  many  a  radiant  gem ; 
The  branching  palms,  the  raiment  white  as  snow ; 
Are  these  the  joys  that  heaven's  abodes  bestow  ? 

Or  may  they  rather  earth-found  figures  seem 

Of  heavenly  bliss  ? — To  me  it  matters  not 
If  I  but  reach  the  mark,  whatever  the  prize 

Of  God's  high  calling." 

BISHOP  MANT. 

••An  ethereal  mansion  veiled  from  mortal  eye  by  the  starry  fir- 
mament." 

LECTURES  OP  MASONRY. 

44  Aristotle  admirably  describes  the  wonder  which  would  seize  upon 
men,  supposing  them  to  have  lived  up  to  a  certain  age  underground, 
and  to  be  then  brought  suddenly  into  the  light.  Allowing  them  to 
have  inhabited  subterranean  palaces,  adorned  with  sculpture  and 
painting,  and  every  ornament  procurable  by  wealth  ;  admit  that  they 
might  have  heard  of  the  power  and  majesty  of  the  gods ;  yet  how 
great  would  be  their  emotion  should  the  earth  open  suddenly,  and 
disclose  to  them  the  vast  scenes  we  daily  witness !  the  land — the  sea 
— the  sky — the  prodigious  volumes  of  the  clouds — the  power  of  the 
winds — the  Sun,  its  magnitude,  its  splendour,  gilding  the  whole  earth, 
filling  the  whole  heaven !  And  then,  the  spectacle  presented  by  the 
face  of  night!  The  whole  firmament  glittering  with  stars,  the 
increasing  or  waning  moon. — Seeing  all  these  things,  could  they 
doubt  that  there  are  gods,  or  that  these  are  their  works  ?" 

TRANSLATED  FROM  CICERO. 

THE  Cloudy  Canopy.  That  mysterious  veil  which 
shrouds  the  secrets  of  the  Grand  Lodge  above  from 
human  observation.  "  In  my  Father's  house  are  many 
mansions,"  said  that  Holy  Being  whom  we  address  as 


216  THE    SYMBOL 

T  G  A  0  T  U,  which  constitute  the  reward  of  all  who 
endeavour  to  qualify  themselves  for  such  an  inheritance 
by  the  practice  of  the  Theological  Virtues  ;  and  they  are 
spacious  enough  for  all  who  may  be  found  worthy  at  the 
great  and  final  trial. 

Symbolical  Masonry  has  three  degrees;  the  life  of 
man  has  three  stages;  the  Ladder  has  three  principal 
steps ;  and  heaven  has  the  same  number  of  gradations,1 
in  the  highest  of  which  is  the  Throne  of  God.  The 
Ladder  before  us  reaches  to  the  ceiling  of  the  Lodge ; 
which,  according  to  the  masonic  definition  of  its  altitude, 
is  "as  high  as  the  heavens;"  and,  in  the  language  of  the 
most  ancient  Lodge  Lectures  with  which  we  are  ac- 
quainted, is  "a  cloudy  canopy  or  the  clouds  of  heaven;" 
referring,  probably,  to  those  passages  of  Scripture  which 
describe  the  day  of  Judgment,  "when  the  Son  of  Man 
shall  come  in  the  clouds,  arid  all  his  holy  angels  with 
him;"2  and  gather  all  nations  together  in  the  Valley  of 
Jehoshaphat.3  A  cloud  was  always  considered  an  une- 
quivocal token  of  God's  presence  ;4  and  coming  in  clouds, 
or  with  the  clouds  of  heaven,  was  an  acknowledged 
Jewish  symbol  of  majesty  and  power.  The  Rainbow 
was  an  emblem  of  God's  covenant  with  mankind  after 
the  Flood,  and  is  a  continual  sign  that  God  will  perform 
its  conditions.  The  Jews  also  believed  that  the  sun  and 
fire  were  legitimate  symbols  of  a  divine  appearance. 
The  day  of  Judgment  was  therefore  proclaimed  by  a 
"  mighty  angel  coming  down  from  heaven,  clothed  with 
a  cloud ;  a  rainbow  upon  his  head ;  and  his  face  as  it 
were  the  sun,  and  his  feet  as  pillars  of  fire."5 

In  the  course  of  a  few  years  after  our  glorious  symbol 
was  introduced  into  Masonry,  an  addition  was  made  to  the 
explanation  of  the  covering  of  the  Lodge,  in  the  words, 
"a  cloudy  (or  celestial)  canopy,  sprinkled  with  golden 
stars."  About  the  latter  end  of  the  century  the  defini- 
tion was  altered  to — "  the  beautiful  cloud  and  spangled 
canopy  of  heaven ;"  and  it  is  also  said  of  the  Deity  in 
the  lectures  of  that  day,  that  "he  has  stretched  forth 
the  heavens  as  a  canopy,  and  crowned  his  temple  with 

1  2  Cor.  xii.,  2.  2  Dan.  vii.,  13.     Matt,  xxiv.,  30. 

8  Joel  iiiM  2.  *  Isoi.  vi.,  4.     1  Kings  viii.,  10. 

6  Rev.  x.,  1. 


OF    GLORY.  217 

stars  as  with  a  diadem."  Our  transatlantic  brethren  say, 
"the  Lodge  has  a  cloudy  canopy,  a  starry  decked  heaven, 
where  all  good  Masons  hope  at  last  to  arrive  by  the  aid 
of  the  Theological  Ladder,  which  Jacob,  in  his  vision, 
saw  ascending  from  earth  to  heaven." 

The  gates  of  heaven,  therefore,  are  represented  in  our 
symbol  as  being  hidden  amidst  clouds  and  darkness; 
because  our  Grand  Master  David  had  described  the  locali- 
ty of  the  Deity  in  these  words.  "He  bowed  the  heavens 
also  and  came  down ;  and  it  was  dark  under  his  feet. 
He  rode  upon  the  cherubims,  and  did  fly ;  he  came  flying 
upon  the  wings  of  the  wind.  He  made  darkness  his 
secret  place;  his  pavilion  round  about  him  with  dark 
water,  and  thick  clouds  to  cover  him.  At  the  brightness 
of  his  presence  his  clouds  removed."6  At  the  dedication 
of  the  Temple  this  description  was  verified,  for  the  cloud 
of  glory  removed  from  the  Tabernacle  into  the  Temple, 
filling  the  whole  house  with  thick  and  impenetrable 
darkness ;  from  which  a  light  subsequently  broke  forth, 
which  was  so  intense  that  the  priests  were  unable  to 
bear  its  oppressive  lustre ;  whence  Solomon  exclaimed  in 
his  sublime  prayer  on  that  occasion;  "the  Lord  said  he 
would  dwell  in  the  thick  darkness." 

The  summit  of  the  Ladder  passes  over  all  appearance 
of  matter;  penetrates  the  open  door,7  and  is  lost  and 
amalgamated  in  a  flood  of  eternal  Light  where  dwells 
the  blessed  Trinity,  to  whom  be  glory  and  honour  for 
ever  and  ever. 

0  !  'tis  a  glorious  city !  passing  ken 

Of  eye,  and  stretch  of  thought !  earth's  cities  glow 
\Vith  no  such  lustre,  nor  such  riches  show. 

Holiness  is  its  name.     Each  citizen 

Is  pure  and  holy.     There  with  sainted  men, 
Purged  from  the  native  dross  of  earth  below, 
And  spirits  whose  natures  no  pollution  know, 

God  dwells,  and  He  who  once  for  man  was  slain, 

The  Lamb  all  spotless.     Who  a  post  would  hold 
Therein,  by  him  must  thitherward  be  trod 

The  path  of  holiness.     That  chosen  fold 
Defilement  enters  not.     And  lo,  in  broad 

Letters  of  light  its  charter  is  enroll'd, 

NONE  BUT  THE  PURE  IN  HEART  SHALL  SEE  THEIR  GOD."8 

6  Psalin  xviii.,  9-12.  7  Rev.  iv  ,  1. 

8  Bp.  Mant's  Happiness  of  the  Blessed,  p.  65. 
10 


218  THE    SYMBOL 

It  may  be  deemed  presumptuous  to  attempt  a  descrip- 
tion of  the  glories  of  this  holy  place,  which  is  hidden 
from  mortal  view  by  the  cloudy  canopy  of  the  Lodge, 
because  so  little  can  be  known  of  the  happiness  of 
heaven.  It  is  described  in  several  parts  of  our  First 
Great  Light,  as  "a  continuing  city"9  containing  "many 
mansions  ;"10  and  as  being  of  the  greatest  magnificence. 
The  foundations  are  said  to  be  composed  of  precious 
stones,  the  walls  of  jasper,  the  gates  of  pearl,  the  streets 
and  mansions  of  transparent  gold,  shining  with  the  bril- 
liancy of  painted  glass.  Here  are  Golden  Candlesticks 
surrounding  the  Divine  Being,  whose  eyes  are  as  a  flame 
of  fire ;  who  holds  in  his  right  hand  the  Seven  Stars ; 
whose  countenance  shinetli  like  the  Sun  in  its  strength, 
and  out  of  whose  mouth  proceedeth  a  sharp  sword,11 
"  to  smite,"  according  to  the  testimony  of  the  prophet 
Isaiah,12  "the  earth  with  the  rod  of  his  mouth;  and  with 
the  breath  of  his  lips  to  slay  the  wicked."13 

Amidst  those  supernal  dwellings  is  a  sea  of  crystal, 
with  a  prismatic  arch  of  coloured  light,  and  four  and 
twenty  elders  seated  round  about  the  Throne  of  God, 
which  is  encompassed  with  a  living  circle  of  eyes,  to 
denote  Wisdom,  Prudence,  and  Foresight;  clothed  in 
raiment  of  unsullied  whiteness,  with  crowns  of  gold  upon 
their  heads,  to  represent  the  glorified  saints  who  have 
fought  the  good  fight  of  Faith.  Nor  has  the  blessed 
region  any  need  of  Sun  or  Moon,  because  it  is  enlight- 
ened by  the  glory  of  the  Most  High,  and  the  surpassing 
splendour  of  Him  that  sitteth  on  the  throne. 

Our  gross  conceptions  are  incapable  of  comprehending 
the  sublimity  of  the  glorious  scene.  Of  this,  however, 
we  may  be  certain,  that  whoever  overcometh  the  three 
great  enemies  of  his  soul,  shall  be  endowed  with  an  en- 
larged capacity  of  comprehension  as  the  eyes  of  Elisha's 
servant  were  opened  to  see  the  chariots  and  horses  of 
fire  by  which  his  master  was  protected  from  the  attack 
of  the  Syrian  forces.  Along  with  this  increased  enlight- 
enment, will  be  given  white  robes,  as  the  symbol  of 
admission ;  as  the  Jewish  priests  were  admitted  to  their 
office ;  the  simple  form  of  which  was,  after  ascertaining 

9  Heb.  xiii.,  4.  10  John  xiv.,  2. 

11  Rev.  i.,  14-16.  12  Ibid,  xi.,  4. 

13  See  the  Landmarks  of  Masonry,  vol.  iL,  p.  117. 


OF    GLORY.  219 

that  they  were  free  from  personal  defects,  to  clothe  them 
in  white  garments,  and  admit  them  into  the  courts  of  the 
priests.  The  saints  had  also  given  to  them  a  White 
Stone  with  a  new  Name.  And  this  was  the  custom  in 
all  ancient  criminal  processes  where  a  verdict  of  acquittal 
was  pronounced.  By  the  same  token  the  victorious 
Christian  receives  the  approving  sentence  of  God.  They 
will  be  placed  before  the  throne  of  God,  "  and  serve  him 
day  and  night  in  his  Temple ;  and  He  that  sitteth  on  the 
throne  shall  dwell  among  them.  They  shall  hunger  no 
more,  neither  shall  they  thirst  any  more,  neither  shall 
the  Sun  light  on  them,  nor  any  heat.  For  the  Lamb 
which  is  in  the  midst  of  the  throne  shall  feed  them,  and 
shall  lead  them  unto  living  fountains  of  water ;  and  God 
shall  wipe  away  all  tears  from  their  eyes."14 

This  eternal  residence  is  symbolized  by  a  Triangle 
within  the  Vesica  piscis,  containing  the  Allseeing  Eye 
of  Providence,  and  surrounded  with  a  Rainbow,  and  the 
host  of  heaven  praising  God  and  saying:  "Blessing,  and 
honour,  and  glory,  and  power,  be  unto  him  that  sitteth 
upon  the  Throne,  and  unto  the  Lamb  for  ever  and 
ever."15  It  appears  extremely  probable  that  Jacob  saw 
these  glories,  and  the  Shekinah  at  the  summit  of  the 
Ladder;  for  our  Scriptures  affirm  that  "the  Lord  stood 
above  it;"  but  the  Targum  of  Onkelos  gives  the  passage, 
"  Gloria  Domiria  stabat  super  ea."  And  Christ  himself 
promises  to  his  disciples  that  "they  shall  see  the  heavens 
opened,  and  the  angels  of  God  ascending  and  descending 
upon  the  Son  of  Man."10 

The  Holy  Trinity  is  represented  by  the  three  prismatic 
colours  which  bound  the  celestial  circle  ;  which  was  ex- 
plained by  the  Theosophical  Masons  of  the  last  century, 
as  "the  centre  of  a  Cross,  signifying  the  Trinity  in  a 
globular  Rainbow  ;  wherein  the  red  signifies  the  Father's 
property  in  a  glance  of  fire ;  yellow,  the  Son's  lustre  and 
majesty;  blue,  the  substantiality;  the  dusky  brown,  the 
kingdom  of  darkness.  On  such  a  Rainbow  Christ  will 
sit  to  judge  the  world  at  the  last  day  in  the  valley  of 
Jehoshaphat ;  and  thus  is  he  undivided  everywhere,  and 
in  that  Man  who  is  born  of  God  is  the  whole  undivided 

M  Rev.  vii.,  15-17.  15  Ibid,  v.,  13, 

18  John  i.,  51. 


220  THE    SYMBOL 

heart  of  God,  the  Son  of  Man  sitting  in  the  circle  of  his 
life  upon  the  Rainbow  at  the  right  hand  of  God." 

The  equilateral  triangle,  according  to  the  theory  of 
Pierius,17  represents  POWER  by  the  first  angle,  WISDOM 
by  the  second,  and  LOVE  by  the  third;  and  that  their 
union  in  ONE  produces  CHARITY,  which  is  the  brightest 
emanation  of  the  Deity.  The  same  machinery  occurs  in 
the  doctrines  of  the  Jewish  cabalists,  who  deduce  it 
from  a  passage  in  the  book  of  Wisdom;18  where  the 
Sacred  Triangle  ^s  recognized  under  three  several  denomi- 
nations, viz.,  Goodness  or  LOVE,  Light  or  WISDOM,  and 
Creation  or  POWER,  which  they  consider  to  be  the  names 
of  the  three  spheres  which  emanate  from  the  throne  of 
God.  In  the  Sacred  Writings  the  Divine  Being  is  repre- 
sented as  seated  on  an  azure  throne,  surrounded  by  a  red 
or  fiery  sphere,  in  the  centre  of  a  rainbow  formed  of 
brilliant  prismatic  colours  ;19  blue  being  the  symbol  of 
Wisdom,  green  of  Power,  and  red  of  Love.  In  the 
ancient  initiations,  the  three  degrees  correspond  to  these 
celestial  spheres ;  and  the  symbolic  colours,  red,  blue, 
and  green,  indicate  fire,  air,  and  earth. 

Within  the  triangle  is  the  Allseeing  Eye,  to  symbolize 
the  Omnipresence  of  God  in  his  watchful  care  over  his 
creatures ;  and  the  equal  distribution  of  those  good  things 
which  will  contribute  to  make  us  happy  in  this  world, 
and  invigorate  us  with  the  hope  of  sharing  in  the  incon- 
ceivable blessings  of  another  and  a  better. 

The  universal  Parent  of  all  good 
Stream' d  from  the  cloudy  canopy  a  flood 
Of  Light,  conferring  bliss  without  alloy ; 
In  coruscations  brilliant,  clear,  and  bright, 
To  clear  the  candidate's  astonished  sight, 
And  the  oblivious  darkness  to  destroy. 
And  lest  with  wilful  blindness  he  should  stray 
In  devious  tracks  of  error's  mazy  way 
Plunging  himself  anew  in  sin  and  shame, 
The  ascent  to  heaven  is  to  his  mind  presented ; 
Faith,  Hope,  and  Charity,  are  there  cemented, 
As  illustrations  of  the  Sacred  Name.20 

17  Hieroglyphica,  fo.  291,  F.  Ed.  Basil.,  A.D.  1575. 

18  Wisd.  vii.,  26. 

19  Ezek.  i.,  28.     Kev.  iv.,  3. 

20  From  an  unpublished  Ode  on  Masonry,  by  the  late  Rev  S.  OJi- 
V«r,  rector  of  Lambley. 


OF    GLORY.  221 

The  sacred  emblem  is  placed  within  the  vesica  piscis ; 
a  glory  which  usually  encircles,  in  some  ancient  paint- 
ings, the  whole  body  of  Christ,  shaped  like  a  fish,  and 
suggested  by  the  word  w&vs,  acrostically  formed  from  the 
initial  letters  of  his  titles,  viz. :  fyoovs  Xptoros,  Otov  vios 
£<UTW,  Jesus  Christ,  the  Son  of  God,  the  Saviour.  It  is 
frequently  represented  in  the  gable  windows  of  a  church 
to  convey  the  same  allusion ;  and  constitutes  the  aureole 
which  proceeds  from  the  glorified  body  of  Christ,  as  when 
flowing  from  the  head  only  it  radiates  in  a  circle. 

This  magnificent  appearance  is  one  of  the  most  ancient 
symbols  of  Masonry;  and,  in  the  opinion  of  our  best 
architects,  constituted  the  most  ineffable  secret  of  our 
ancient  brethren,  and  had  a  decided  analogy  with  all  the 
mysteries  professed  by  the  first  societies  of  Masons.  It 
was  so  essential  to  all  their  undertakings  that  it  could 
not  be  dispensed  with.  The  Dionysiaca,  the  Syrian,  and 
Egyptian  artists  used  it  as  a  leading  principle  of  their 
art,  and  it  constituted  a  token  of  recognition  amongst 
the  Master  Masons  and  Epopts  in  the  Platonic  system, 
although  its  origin  is  confessedly  Egyptian,  and  is  found 
variously  diversified  in  the  pyramids,  temples,  tombs, 
and  obelisks  of  that  remarkable  people.  The  early 
Christian  architects  and  painters  soon  found  out  its  pre- 
eminent utility,  introduced  it  into  the  composition  of 
their  respective  productions,  and  made  it  a  mysterious 
emblem  of  the  Saviour  of  mankind. 

The  subject  is  also  repeated  on  the  Basilidean  gems  or 
Abraxas,  in  the  form  of  an  anchor,  the  flukes  of  which 
constitute  one  side  of  the  vesica  piscis,  flanked  by  a  fish ; 
and  one  of  these,  in  the  collection  of  Capello,  contains 
certain  letters  that  express  the  name  of  Jesus.  On  one 
side  is  represented  a  naked  man  with  a  radiated  crown, 
bearing  a  whip  in  his  right  hand,  and  having  a  star  on 
each  side  of  his  legs ;  on  the  other  side  is  the  anchor, 
and  certain  figures  of  the  constellations.  The  inscription 
forms  a  curious  combination  of  the  Greek  and  Latin 
languages,  and  is  as  follows:  EICVYC  XPKCTVZ 
TABRIE  ANANIA  AME.  In  this  inscription  the  name 
of  Jesus  Christ  refers  to  the  figure  of  the  Sun  on  the 
opposite  side  of  the  gem;  for  the  Basilideans  identified 
Jesus  with  the  Sun. 

In    the    Byzantine    Mosaics   this   symbol   frequently 


THE    SYMBOL 

occurs.  Lord  Lindsay  has  adduced  several  instances  of 
the  prevalence  of  this  custom.  Thus  in  a  Mosaic  of  the 
triumphal  arch  of  St.  Mary  Maggiore  at  Kome,  the  Is- 
raelites are  represented  as  stoning  Moses  and  Aaron  after 
the  punishment  of  the  people  for  the  rebellion  of  Korah ; 
when  they  are  protected  within  a  vesica  piscis  thrown 
over  them  by  a  hand  from  heaven ;  and  the  Saviour,  or 
Jehovah,  appears  with  them  within  that  sacred  emblem. 
In  a  picture  of  the  transfiguration,  in  the  church  built 
on  Mount  Sinai  by  Justinian,  "the  Saviour,  within  a 
vesica  piscis,  is  elevated  in  the  air  between  Moses  and 
Elias,  who  stand  on  distinct  rocks  or  peaks  of  the  moun- 
tain; the  three  Apostles  below  kneel  and  hide  their 
faces.  The  glory  of  our  Saviour  darts  in  rays  like  the 
spokes  of  a  wheel,  beyond  the  vesica  piscis."21 

Again  in  a  representation  of  the  death  of  the  Blessed 
Virgin,  Christ  appears  within  a  vesica  piscis  holding  her 
eoul  in  his  arms.  In  a  picture  of  the  Last  Judgment, 
the  Saviour  is  seen  amongst  dark  clouds,  seated  on  a 
rainbow  within  the  vesica  piscis.  On  the  back  of  the 
Tabernacle  of  the  Virgin  at  Florence,  she  is  represented 
as  being  carried  up  to  heaven  by  angels,  and  seated  on  a 
throne  inclosed  in  the  vesica  piscis.  In  the  cathedral 
church  of  Ely  she  is  seen  within  the  same  holy  symbol. 
And  in  another  Last  Judgment  in  the  Campo  Santa  of 
Pisa,  our  Saviour  and  his  mother  are  seated  side  by  side, 
each  on  a  rainbow  and  within  a  vesica  piscis ;  although 
Lord  Lindsay  confesses  that  this  is  the  only  instance 
within  his  experience  of  such  a  co-equal  juxtaposition. 
The  symbol  of  God's  Throne,  as  enunciated  in  the  Mosaic 
dispensation,  was  the  Mercy  Seat  of  the  Ark  of  Alliance 
in  the  Tabernacle  of  Moses,  and  Temple  of  Solomon ; 
and  his  footstool  was  the  Ark  itself.  On  this  magnificent 
throne  the  Shekinah  was  seated,  as  a  lambent  cloud  of 
glory  in  the  form  of  a  vesica  piscis,  the  same  which 
guided  the  Israelites  through  a  pathless  and  dangerous 
wilderness  to  the  Promised  Land,  on  their  deliverance 
from  Egyptian  bondage ;  and  ultimately  took  its  station 
in  the  Sanctum  Sanctorum  of  the  Tabernacle  and  Tem- 
ple upon  the  Propitiatory,  as  the  guide  and  protector  of 
the  people  of  Israel. 

81  Christian  Art,  vol.  i.,  p.  89. 


OF    GLORY.  223 

In  the  opinion  of  the  Primitive  Church,  this  sublime 
appearance  was  the  Being  who  communicated  divine 
promises  to  the  patriarchs ;  or,  in  other  words,  Jehovah 
or  Christ.22  "The  whole  of  the  Ark  seems  like  the 
triumphant  chariot  of  God  moved  by  angels,  set  forth  by 
the  four  beasts  who  drew  the  chariots  of  the  eastern 
kings ;  whose  pomp  the  poets  exalted  into  heaven  in  the 
chariots  of  their  gods.  This  of  the  true  God  is  repre- 
sented as  moving  by  angels  in  the  clouds,  not  as  any 
fixed  throne  in  itself;  the  power  and  providence  of  God, 
whose  chariot  hath  wheels  with  eyes,  making  all  the 
world  its  circle;  though  often  it  took  its  way  to  the 
Tabernacle  and  Temple.  Why  cherubims  were  added, 
the  cause  hath  been  often  intimated ;  to  wit,  by  reason 
that  the  Logos  appearing  as  God's  Shekinah,  was  attend- 
ed with  angels,  and  especially  with  cherubims."23 

The  Rainbow  is  a  token  of  God's  mercy  and  faithful- 
ness, as  it  was  pronounced  to  be  after  the  Flood ;  and  the 
foundation  of  God's  covenant  with  man.  Its  brightness 
and  splendour,  produced  by  the  reflection  of  the  Sun, 
are  proper  types  of  a  divine  appearance. 

Behold  yon  bright,  ethereal  bow, 

With  evanescent  beauties  glow ; 

The  spacious  arch  streams  through  the  sky 

Deck'd  with  each  tint  of  Nature's  dye, 

Refracted  sunbeams  through  the  shower, 

A  humid  radiance  from  it  pour ; 

Whilst  colour  into  colour  fades. 

With  blended  lights  and  softening  shades. 

ATHENEUM. 

In  the  ancient  systems  of  religion  in  our  own  country, 
the  Rainbow  constituted  an  object  of  importance.  In 
the  Prose  Edda  the  following  passage  occurs.  "I  must 
now  ask,  said  Gangler,  which  is  the  path  leading  from 
earth  to  heaven?  That  is  a  senseless  question,  replied 
Har,  with  a  smile  of  derision.  Hast  thou  not  been  told 

22  "The  second  chapter  of  the  Ecclesiastical  History  of  Eusebius 
is  wholly  spent  in  the  proof  of  the  pre-existence  of  Christ.     And  in 
that  place,  as  also  in  his  Book  of  Evangelical  Demonstration,  he 
insisteth,  amongst  many  other  examples,  on  that  of  Abraham,  to 
whom  God  once  showed  himself  by  his  Son  in  the  similitude  of  a  man 
at  the  oak  of  Mamre."     (Ten.  Idol ,  p.  324. 

23  Ibid.,  p.  340. 


224  THE    SYMBOL 

that  the  gods  made  a  bridge  from  earth  to  heaven,  and 
called  it  Bifrost?  Thou  must  surely  have  seen  it;  but 
perhaps  thou  callest  it  the  Rainbow.  It  is  of  three 
hues,  and  is  constructed  with  more  art  than  any  otheT 
work.  But  strong  though  it  be,  it  will  be  broken  to 
pieces  when  the  sons  of  Muspell  shall  ride  over  it  to  the 
great  combat." 

The  vesica  piscis,  in  our  Symbol,  penetrates  the  centre 
of  the  Rainbow  like  a  keystone,  whence  our  Continental 
brethren  represent  Christ  as  "the  Keystone  of  the  Arch." 
Thus,  Bro.  Blanchard  Powers,  in  his  Prize  Address  to 
the  Companions  of  the  Royal  Arch,  says,  "the  High 
Priest  or  divine  Logos  being  the  Keystone  of  the  masonic 
institution,  it  may  justly  be  considered  as  a  moral  and 
religious  Order  whose  foundation  is  Charity.  Charity  is 
the  bond  of  perfection.  Faith,  Hope,  and  Charity,  may 
be  considered  as  the  three  immovable  pillars  in  the  ma- 
sonic economy.  Our  faith  is  strong  in  God,  that  he  will 
fulfil  all  that  is  written  in  the  law  and  the  prophets. 
Faith  emboldens  us  to  lay  hold  of  his  word  as  a  rule  and 
guide  through  the  rugged  paths  of  life.  Hope,  as  an 
anchor  of  the  soul,  fills  us  with  a  cheering  and  lively 
prospect  of  a  glorious  immortality  in  a  future  state. 
Charity  teaches  us  benevolence  and  philanthropy,  to 
alleviate  the  distresses  of  our  fellow  men,  to  bind  up  the 
broken-hearted,  to  raise  those  that  are  depressed  in  spirit, 
to  soothe  the  cares  of  the  suffering  widow,  and  to  wipe 
away  the  tears  from  the  orphan's  weeping  eyes.  And 
that  our  dwellings  may  be  the  asylum  of  the  distressed 
stranger — humanity,  friendship,  and  brotherly  love,  is 
the  cement  which  unites  Masons  of  all  nations,  tongues, 
countries,  and  people,  into  one  indissoluble  bond  of  cor- 
dial friendship." 

The  Right  Hand  is  a  symbol  of  power  and  authority, 
for  Isaiah  says,  "we  are  all  the  work  of  God's  Hand."24 
Job  complains  that  he  is  suffering  under  the  Hand  of  the 
Lord  j25  which,  according  to  the  testimony  of  our  Grand 
Master  Solomon,  is  the  author  of  both  good  and  evil.26 
And  in  another  place  a  magnificent  image  is  displayed  of 
fiery  streams  of  refulgent  light,  which  are  represented  as 
issuing  from  the  right  Hand  of  God,27  to  enlighten  the 

24  Isa.  bdv.,  8.     23  Ibid,  xix.,  21.    26  Eccles.  ii.,  24.     27  Hab.  iii.,  4. 


OF    GLORY.  225 

universe.  Here  the  Right  Hand  is  put  for  the  Most  High, 
who  is  described  as  an  everlasting  Light  or  shining  sub- 
stance, which  supersedes  the  use  of  the  Sun  and  Moon.23 
It  is  therefore  introduced  into  our  Symbol  to  signify  God 
the  Father;  for  he  says  himself,  "O  house  of  Israel, 
cannot  I  do  with  you  as  a  potter?  Behold,  as  the  clay 
is  in  the  potter's  hand,  so  are  ye  in  my  Hand."29  In  a 
word,  the  Divine  power  is  frequently  symbolized  in  the 
Jewish  writings  by  the  figure  of  a  Hand.30 

To  stretch  out  the  Hand  signifies  to  chastise,  to  exer- 
cise severity  or  justice.31  Thus  God  delivered  his  peo- 
ple out  of  Egypt  with  a  stretched  out  Hand,  and  an  arm 
lifted  up ;  by  performing  many  wonders,  and  inflicting 
many  chastisements  on  the  Egyptians.  It  was  also 
symbolical  of  mercy.  "  I  have  stretched  out  mine  Hand 
all  day  long  towards  an  ungrateful  and  rebellious  peo- 
ple.32 I  have  called,  and  ye  have  refused ;  I  have 
stretched  out  my  Hand,  and  no  man  regarded."33  Hence, 
in  the  symbol  before  us,  the  Hand  points  to  the  Holy 
Bible  as  the  foundation  of  the  Theological  Ladder,  and 
the  only  true  source  on  which  our  Faith  and  Hope  can 
be  securely  based. 

A  superstition  connected  with  the  Hand,  in  Central 
America,  may  be  interesting  to  the  Free  and  Accepted 
Mason,  as  it  was  doubtless  derived  from  the  most  ancient 
times.  Stephens3'1  says,  "  in  the  course  of  many  years' 
residence  on  the  frontiers,  including  various  journeyings 
among  the  tribes,  I  have  had  frequent  occasion  to  remark 
the  use  of  the  Right  Hand  as  a  symbol ;  and  it  is  fre- 
quently applied  to  the  naked  body  after  its  preparation 
and  decoration  for  sacred  or  festive  dances.  And  the 
fact  deserves  further  consideration,  from  these  preparations 
being  generally  made  in  the  arcanum  of  the  secret  lodge, 
or  some  other  private  place,  and  with  all  the  skill  of  the 
adept's  art.  The  mode  of  applying  it  in  these  cases  is 
by  smearing  the  hand  of  the  operator  with  white  or 
coloured  clay,  and  impressing  it  on  the  breast,  the 
shoulder,  or  other  part  of  the  body.  The  idea  is  thus 

23  Isa.  lx.,  20.  29  Jer.  xviii.,  G. 

30  2  Kings  iii.,  15.     Isa.  viii.,  11.     Ezek.  iii.,  14;  viii.,  3,  &c. 
"  Ps.  lv.,  11.  32  Isa.  Ixv.,  2.  33  Prov.  i.,  24. 

31  Yucatan,  vol.  ii.,  p.  474. 

10* 


226  THE    SYMBOL 

conveyed  that  a  secret  influence,  a  charm,  a  mystical 
power  is  given,  arising  from  his  sanctity,  or  Ms  profi- 
ciency in  the  occult  arts.  This  use  of  the  Hund  is  not 
confined  to  a  single  tribe  or  people.  I  have  noticed  it 
alike  among  the  Dacotahs,  the  Winnebagoes,  and  other 
western  tribes,  as  among  the  numerous  branches  of  the 
red  race  still  located  east  of  the  Mississippi  river,  above 
the  latitude  of  42°,  who  speak  dialects  of  the  Algonguin 
language."  Whence  the  earlier  artists  showed  a  wise 
humility  in  abstaining  from  representations  of  the  Deity, 
and  his  secret  influence,  except  symbolically,  by  a  human 
Hand. 

For  these  reasons  the  Hand  has  been  introduced  into 
our  Symbol  to  designate  the  First  Person  in  the  Holy 
Trinity,  as  the  beneficent  author  and  dispenser  of  every 
blessing  we  enjoy ;  whence  the  open  Hand,  in  all  ages, 
has  been  considered  a  significant  token  of  liberality  and 
kind  heartedness  ;  and  the  phrase,  "  a  blessing  on  the 
open  Hand,"  has  passed  into  a  pro  verb  to  denote  a  generous 
and  noble  disposition.  The  authority  by  which  it  is 
introduced  here  as  an  emblem  of  that  august  personage, 
is  found  in  the  Old  York  Lectures,  which  illustrate  the 
three  first  steps  of  the  winding  staircase,  by  a  reference 
to  "the  three  persons  in  the  Trinity;"  the  legitimate 
symbols  of  all  of  whom  will  be  found  in  the  diagram 
before  us. 

"  The  heavenly  host  is  divided,  according  to  our  eccle- 
siastical authorities,  into  three  hierarchies,  and  each 
hierarchy  into  three  orders,  nine,  therefore,  in  all.  To 
the  upper  hierarchy  belong  the  Seraphim,  Cherubim,  and 
Thrones,  dwelling  nearest  to  God  and  in  contemplation 
rather  than  action,  and  to  whom  appertain,  severally  and 
distinctively,  perfect  love,  perfect  wisdom,  and  perfect 
rest.  To  the  middle  hierarchy — the  Dominations, Virtues, 
and  Powers,  to  whom  are  committed  the  general  govern- 
ment of  the  universe,  the  gift  of  miracles  in  the  cause  of 
God,  and  the  office  of  resisting  and  casting  out  devils. 
To  the  lower — the  Principalities,  Archangels,  and  Angels, 
entrusted  with  the  rule  and  ordinance  of  nations,  of  pro- 
vinces or  cities,  and  of  individuals  of  the  human  race ; 
every  man  being  attended  by  two  angels,  the  one  evil, 
persuading  him  to  sin,  for  the  exercise  of  his  faith ;  the 


OF    GLORY.  227 

other  good,  suggesting  righteousness  and  truth  and  pro- 
tecting him  from  the  former."35 

These  are  the  angelic  messengers  of  the  Deity  who 
ascend  and  descend  the  Theological  Ladder,  at  the  com- 
mand of  the  Most  High,  to  bear  messages  and  dispensa- 
tions to  the  sons  of  men,  and  return  with  a  report  of 
commissions  faithfully  executed ;  and  my  authority  for 
introducing  them  into  the  symbol  will  be  found  in  a 
Tracing  Board  inserted  by  Bro.  Stephen  Jones  as  a  Fron- 
tispiece to  his  Masonic  Essayist,  published  at  the  begin- 
ning of  the  present  century,  and  before  the  reunion  of 
ancient  and  modern  Masons.  And  in  the  degree  of 
Knights  of  the  Holy  Sepulchre  the  following  character- 
istic hymn  refers  to  these  seraphic  beings  : — 

Hush  !  hush  !  the  heavenly  choir, 

They  cleave  the  air  in  bright  attire ; 

See,  see,  the  lute  each  angel  brings, 

And  hark,  divinely  thus  they  sing. 
To  the  power  divine  all  glory  be  given, 
By  man  upon  earth  and  angels  hi  heaven. 

In  ancient  paintings  these  cherubic  figures  are  repre- 
sented as  in  our  Engraving ;  the  bodies  being  concealed  in 
the  thick  cloud,  and  nothing  appearing  but  the  heads, 
and  wings  by  which  they  are  supported  ;  and  they  rest 
not  night  and  day  saying,  "Holy,  holy,  holy,  Lord  God 
Almighty,  which  was,  and  is,  and  is  to  come  !  Thou  art 
worthy,  O  Lord,  to  receive  glory,  and  honour  and  power, 
for  thou  hast  created  all  things,  and  for  thy  pleasure  they 
are  and  were  created."36  We  have  here  a  magnificent 
picture,  which  symbolizes  the  Deity  surrounded  by  his 
ministering  spirits,  as  the  Creator  of  the  Universe.  He 
is  seated  on  a  throne  attended  by  his  angels,  which, 
though  innumerable,  will  be  abundantly  increased  at  that 
period  when  the  great  company  of  the  redeemed  shall  be 
introduced  into  this  Grand  Lodge,  and  dwell  with  the 
Most  High  for  ever  and  ever. 

This  sublime  scene,  which  the  Jewish  cabalists  signi- 
ficantly term  LIGHT,  and  feign  that  it  has  three  divisions, 
which  they  denominate,  "the  ancient  Light,  the  pure 
Light,  and  the  purified  Light,"  has  never  been,  and  can- 
not be  unveiled  to  mortal  eyes  ;  for  the  gate  of  heaven  is 

85  Lord  Lindsay,  Christian  Art,  vol.  i.,  xxxiiL       36  Rev.  iv.,  11. 


228  THE    SYMBOL 

closed,  and  the  interior  is  invisible  till  death  and  the 
resurrection  shall  improve  our  vision,  and  form  our  mor- 
tal body  like  the  glorious  body  of  Christ.  It  is,  however, 
described  in  the  modulated  language  of  Scripture.  Isaiah, 
Ezekiel,  and  St.  John  affirm  that  they  were  favoured  with 
the  privilege  of  seeing  Jehovah  on  his  throne ;  but  in 
the  opinion  of  all  our  best  divines,  the  holy  Being  who 
displayed  his  glory  to  them,  was  "the  man  of  sorrows," 
and  not  the  Supreme  EN  SAPH,  the  first  person  in  the 
Trinity,  because  no  man  can  see  God  the  Father  and  live. 
The  same  spirit,  says  Bishop  Horsley,  "  which  displayed 
this  glorious  vision  to  Isaiah,  has  given  the  interpretation 
of  it  by  the  Evangelist  St.  John  ^  who  tells  us  that  the 
august  personage  who  sat  upon  the  throne,  called  by 
Isaiah,  Jehovah,  was  Jesus  Christ,  whose  train  filled  the 
Temple,  and  whose  glory  fills  the  universe.  In  that  sense 
he  was  seen  by  the  Apostles  and  all  the  inhabitants  of 
Palestine,  when  he  came  down  from  heaven  to  redeem  us 
from  our  sins.37  When  Moses  saw  the  glory  of  God,  it 
appeared  like  an  inconceivably  resplendent  brightness,  or 
clothed  with  light,  as  the  appearance  is  generally  repre- 
sented.33 And  when  Daniel  mentions  the  Ancient  of 
days,  he  undoubtedly  meant  the  Deity,  and  described  him 
thus,  that  no  visible  figure  of  him  might  be  conceivable. 
But  he  adds,  "a  fiery  stream  issued  and  came  forth  from 
before  him:  thousand  thousands  ministered  unto  him, 
and  ten  thousand  times  ten  thousand  stood  before  him  ;39 
and  he  that  sat  was  to  look  upon  like  a  jasper  and  a  sar- 
dine stone  ;  and  there  was  a  Rainbow  round  about  the 
throne,  in  sight  like  unto  an  emerald."40 

David  says,  in  reference  to  the  thick  clouds  which 
form  the  canopy  of  the  lodge,  "  He  made  darkness  his 
secret  place  ;  his  pavilion  round  about  him  were  dark 
waters,  and  thick  clouds  of  the  skies."41  Or  in  other 
\vords,  his  dwelling  place  was  surrounded  with  clouds  of 
thick  and  impenetrable  darkness.  And  Solomon  adds  to 
the  same  effect,  God  dwelleth  in  the  thick  darkness,42  in 
reference  to  the  appearance  on  Mount  Sinai  when  he 
delivered  the  Law  to  Moses  ;43  and  the  mountain  burned 

37  John  i.,  14.  38  Ezek.  i,.  26.  39  Dan.  vii.,  10. 

40  Kev.  iv.,  3.  41  Ps.  xviii.,  11.          42  1  Kings  viii.,  12. 

43  Exod.  xxiv.,  15. 


OF    GLORY.  229 

with  fire  unto  the  midst  of  heaven,  with  "darkness,  clouds, 
and  thick  darkness;"*4  because,  as  Bede  conjectures,  the 
power  of  his  majesty  is  incomprehensible,  and  all  specu- 
lation on  the  subject  must  necessarily  be  dark  and  unsatis- 
factory. The  mountain  was  altogether  covered  with  a 
dense  cloud,  but  within,  "the  presence  of  the  Lord  was 
as  a  devouring  fire;"  for  so  it  appeared  to  the  people  in 
the  camp  at  the  foot  of  the  mountain ;  but  to  Moses 
and  his  companions  on  the  summit,  it  was  bright  and 
shining  like  the  serene  and  spangled  canopy  of  heaven, 
and  had  the  resemblance  of  a  pure  and  spotless  sapphire 
stone. 

It  must  not  be  understood  from  hence  that  the  dark- 
ness is  God,  because  St.  John  says,  "  God  is  Light  and 
in  him  is  no  darkness  at  all;"45  for  in  fact,  with  him  the 
darkness,  though  it  is  called  the  light  of  the  wicked,46  is 
as  brilliant  as  the  day.  The  same  kind  of  appearance 
occurred  at  the  dedication  of  Solomon's  Temple.  The 
whole  house  was  filled  with  a  dense  cloud,  which  caused 
the  most  impenetrable  darkness,  in  the  midst  of  which  a 
clear  light  broke  forth,  which  the  priests  could  not  bear 
to  look  upon ;  and  they  were  obliged  to  withdraw  until  its 
intensity  was  abated.  Thus,  the  Deity,  as  a  light  and 
fire,  dwelleth  in  the  midst  of  darkness,  and  in  the  same 
manner  that  the  light  of  his  true  religion  shone  in  the 
Holy  Land  amidst  the  darkness  of  idolatry  that  enveloped 
the  rest  of  the  world. 

To  convert  the  masonic  ladder  into  a  reality,  which 
is  the  only  method  we  can  use  for  the  spiritual  benefit  of 
the  brethren,  we  must  consider  the  character  of  thoso 
worthy  Masons  who  pass  through  this  life  in  a  sincere 
endeavour  to  surmount  the  difficulties  of  the  ascent  by 
the  assistance  of  Faith,  Hope,  and  Charity,  that  they  may 
be  admitted  to  a  participation  of  the  glories  which  sur- 
round its  summit,  when  the  gate  of  death  has  closed  upon 
them,  and  the  earth,  like  an  affectionate  mother,  has 
opened  her  arms  to  receive  the  crumbling  frame. 

It  is  an  eternal  truth,  and  worthy  of  the  serious  con- 
sideration of  every  one  who  has  been  admitted  to  the 
Light,  that  if  they  aspire  to  the  consummation  presented 
by  the  cloudy  canopy  of  the  Lodge,  they  must  discharge 

44  Deut.  iv.,  11.  *5  I  John  i.,  5.  4S  Job  xxxviii.,  15. 


230  THE    SYMBOL 

their  several  duties  to  God,  their  neighbour,  and  them- 
selves, faithfully  and  conscientiously.  They  must  feed  the 
hungry,  clothe  the  naked,  visit  the  sick,  be  possessed  of  a 
tongue  of  good  report,  ever  ready  to  protect  the  interests 
of  their  brethren,  and  on  all  points  strictly  adhere  to  the 
holy  teaching  of  Masonry.  And  the  time  will  assuredly 
come  when  they  will  sincerely  wish  that  they  had  always 
performed  these  important  duties. 

Let  every  brother  begin,  without  delay,  to  lift  up  his 
eyes  to  the  bright  Morning  Star  whose  rising  brings 
peace  and  salvation  to  the  faithful  and  obedient  of  the 
human  race.  And  let  him  live  in  this  world  as  if  he  were 
really  desirous  of  a  happy  eternity ;  that  when  the  king 
of  terrors  shall  come,  he  may  be  welcomed  without  fear 
or  amazement ;  and  introduce  him  to  the  everlasting 
blessedness  which  surrounds  the  throne  of  God. 


OF   GLORY.  231 


LECTURE  X. 


(Bpiatle 


TO 


BRO.  WILLIAM    RODEN,  M.D.,    D.  P.  G.  M.  &  W.  M, 

AUGUSTUS  TILDEN,         P.  G.  SUP.  W.  &  S.  W. 

REV.  W.  W.  DOUGLAS,  J.  W. 

JOHN    SIMPSON,  P.  P.  a     R.  &  P.  M. 

THOMAS    MARK,  TREA. 

SEC. 

JOSEPH    BOYCOT,  P.  G.  S.  &  S.  D. 

RICHARD    PARKES  PUNT,  J.  D. 

JOHN  G.  ROSENSTEIN,  M.D.,  M.  C. 

JOHN  BURROWS,  P.  G.  S.  &  STEWARD, 

Of  the  Royal  Standard  Lodge,  Kidderminster. 


MY  DEAR  BRETHREN, 

It  was  a  saying  nearly  two  thousand  years  ago, 


uod  mediocrum  est 


quod 

Promittunt  medici,  tractant  fabrilia  fabri. 

I  consider  my  tools  to  be  the  symbols  of  Freemasonry 
I  have  served  a  long,  although  I  must  confess,  an  agree- 
able apprenticeship  to  -learn  their  use  and  application ; 
and  if  they  read  a  solemn  lesson  to  man,  that  the  effects 
of  a  good  and  useful  life  will  be  a  happy  reward  in  the 
regions  of  light  and  glory,  their  study  cannot  be  reprehen- 
sible, or  interfere,  in  the  slightest  degree,  with  the  moral 
or  religious  duties  of  a  Christian. 


232  THE    SYMBOL 

I  have  taken  the  liberty  of  dedicating  the  following 
lecture  on  the  application  of  the  Cloudy  Canopy  to  you, 
my  beloved  brethren  and  associates  in  the  holy  cause  of 
Masonry.  It  points  to  the  most  sacred  things,  and  em- 
bodies the  glory  of  that  Divine  Personage  whose  fiat  created 
the  world.  When  Moses  came  down  from  Mount  Sinai, 
which  was  the  temporary  summit  of  the  ladder  of  Jacob, 
or  the  gate  of  heaven,  his  face  shone  with  such  splendour 
of  Light  that  the  Israelites  could  not  steadily  look  upon 
him,  and  he  threw  over  it  a  veil  before  he  ventured  to 
address  the  people.  Hence  in  Christian  symbolism,  the 
Mosaic  dispensation  is  figured  as  a  female  whose  eyes  are 
covered  with  a  bandage ;  and  is  thus  sculptured  in  the 
door  of  the  Chapter  House  at  Koch  ester.  By  com- 
munion with  Jehovah,  the  great  lawgiver  had  acquired  a 
portion  of  the  light  of  God's  countenance  ;  so  in  the 
prayers  and  means  of  grace  under  a  better  dispensation, 
a  new  light  is  kindled  in  our  souls,  as  the  two  disciples, 
when  conversing  with  Christ,  felt  their  hearts  burn  with- 
in them  like  fire. 

This  result  was  symbolized  by  the  descent  of  the 
divine  Comforter  at  Pentecost,  which  was  not  in  a  fire 
attended  by  the  darkness  of  a  cloud,  as  in  the  case  of 
the  Israelites  in  the  wilderness  ;  but  in  a  bright  flame 
resting  on  each  of  the  Apostles,  and  ascending,  like  so 
many  pyramids  divided  at  the  apex  into  two  or  more 
tongues  of  fire  ;  because  the  doctrines  of  revelation  be- 
came clearer  as  the  designs  of  Providence  were  more  fully 
developed.  The  cloud  was  a  symbol  of  the  Law;  but 
the  fire  is  an  emblem  of  the  Gospel.  In  the  former 
case  the  nimbus  was  attached  to  the  head  of  Moses  only ; 
but  in  the  latter  it  was  common  to  all  who  were  present 
in  the  Temple,  although  in  other  respects  the  appear- 
ances corresponded  with  each  other.  In  the  former  was 
thunder ;  in  the  latter  the  noise  of  a  mighty  wind.  There 
the  people  saw  a  flame,  and  here  fiery  cloven  tongues ; 
there  the  mountain  trembled,  and  here  the  place  where 
they  were  gathered  together  was  moved.  The  Jews 
heard  the  sound  of  a  trumpet,  but  the  Christians  were 
more  highly  favoured ;  for  they  were  endowed  with  the 
power  of  speaking  all  languages. 

These  celestial  manifestations  were  but  a  repetition  of 
the  appearance  of  TGAOTU,  who  always  displayed  his 


OF    GLORY.  233 

glory  in  fire  and  light ;  and  will  come,  in  like  manner,  at 
the  last  day  to  judge  the  quick  and  dead.  May  every 
Free  and  Accepted  Mason  be  prepared  to  meet  him  with 
confidence  and  joy. 

With  grateful  and  fraternal  respects, 
Believe  me  to  be, 

My  dear  Brethren, 
Your  faithful   Servant  and  Brother, 

GEO.  OLIVER,  D.D., 
Honorary  Member  of  the  Lodge 

SCOPWICK    VlCARAGE; 

March  1,  1850 


234  THE    SYMBOL 


Ku\\m  tjje 


Application  of  the  Cloudy  Canopy  and  its  attendant  Symbols 
at  the  summit  of  the  Ladder  to  Freemasonry. 

*'  The  Mason  views  yon  glittering  orbs  on  high, 
Fix'd  in  the  vast  o'er-arching  Canopy, 
And  from  the  Architect  benignant  draws 
His  humbler  actions,  less  extensive  laws ; 
Benevolence  is  hence  his  darling  theme, 
His  waking  monitor,  his  midnight  dream. 
His  eye  sheds  pity's  dew,  his  hand  is  near 
To  wipe  away  affliction's  starting  tear ; 
The  widow  smiles  ;  compassion  waves  its  wing ; 
The  prisoner  leaps  for  joy ;  the  orphans  sing." 

MASONIC  PROLOGUE,  1775. 

"  A  Hall  she  sees  standing, 
Than  the  Sun  fairer, 
With  its  glittering  gold  roof 
Aloft  in  Gimli. 
All  men  of  worth 
Shall  there  abide, 
And  bliss  enjoy 
Through  countless  ages." 

SCANDINAVIAN  VOLUSPA. 

IN  all  the  transactions  of  the  present  world,  activity 
is  excited  by  the  hope  or  prospect  of  some  useful  advan- 
tage as  the  reward  of  our  toil.  This  observation  was 
never  more  strikingly  verified  than  in  the  rage  which  is 
so  universally  displayed  at  the  present  day  for  investiga- 
tions in  search  of  gold  amidst  the  wild  regions  of  Cali- 
fornia. Whatever  we  may  be  induced  to  undertake, 
success  is  the  object  of  our  ambition ;  and  the  disgrace 
of  a  failure  is  so  much  dreaded,  that  we  strive  to  the 
utmost  of  our  ability  to  prevent  it.  No  exertion  is  spared 
which  may  contribute  to  that  end.  It  will  follow,  then, 
that  if  this  principle  of  action  is  strong  enough  to  enable 
a  person  to  surmount  all  the  obstacles  which  may  impede 


OF    GLORY.  235 

his  attainment  of  worldly  benefits;  it  may  be  applied 
with  an  equally  reasonable  prospect  of  success  to  the 
business  of  Freemasonry,  and  to  the  climbing  of  the  Theo- 
logical Ladder  which  leads  to  the  Grand  Lodge  above. 
And  the  reward  promised  to  such  exertions  is  this ; — "  to 
him  that  overcome  th  will  I  grant  to  sit  with  me  on  my 
Throne,  even  as  I  also  overcame,  and  am  set  down  with 
my  Father  on  his  Throne."  Or  in  other  words,  those 
who  are  faithful  and  constant  in  the  discharge  of  their 
several  duties,  shall  occupy  a  conspicuous  situation  in  the 
Cloudy  Canopy  that  crowns  the  summit  of  the  Ladder; 
and  be  rewarded  with  everlasting  honour  and  glory. 

On  this  account  it  is  that  the  practice  of  moral  virtue 
is  strongly  recommended  in  the  system  of  Freemasonry, 
as  one  of  the  requisites  to  make  our  course  successful ; 
where  Faith  produces  Hope,  and  Hope  leads  to  Charity. 
For  this  purpose  a  symbolical  armour  is  provided,  and 
described  in  the  Book  which  constitutes  one  of  the  Great 
Lights  of  Masonry,  as  an  antidote  and  protection  against 
the  wiles  of  the  devil.1  Whence  the  true  Mason  will 
see  the  necessity  of  fighting  the  good  fight  of  Faith,2  if 
he  be  desirous  of  the  reward.  And  to  show  the  comforts 
of  such  a  course,  he  has  the  example  of  an  inspired 
Apostle  of  Jesus  Christ,  who  assures  him  that  having 
fought  that  good  fight  by  keeping  the  Faith,  he  is  certain 
of  receiving,  as  the  recompense  of  his  labours,  a  peaceable 
crown  of  righteousness.3 

But  there  is  another  example  of  still  greater  import- 
ance to  the  Christian  Mason  to  incite  him  to  the  habitual 
practice  of  the  Theological  and  Cardinal  virtues,  that  he 
may  have  a  claim  to  the  same  crown — that  of  the  Saviour 
of  mankind ;  and  he  not  only  directs  him  what  to  do  to 
obtain  it,  but  also  promises  that  if  he  shall  succeed  in 
overcoming  the  temptations  of  the  devil,  he  will  give  him 
a  WHITE  STONE,  and  in  the  Stone  a  new  name  written, 
which  no  man  knoweth  saving  he  that  receiveth  it.4 

In  the  catalogue  of  virtues  which  Freemasonry  enjoins 
upon  her  members  as  essential  to  the  observance  of  every 
brother  who  is  desirous  of  attaining  the  summit  of  the 
Ladder,  the  most  prominent  is  a  steadfast  belief  in  God 

1  Eph.  iv.,  11.  2  1  Tim.  vi.,  12. 

8  2  Tim.  iv.,  7,  8.  «  Rev.  ii.,  17. 


X'3(j  THE    SYMBOL 

the  Great  Architect  of  heaven  and  earth.  This  artick 
of  Faith  is  made  imperative  on  every  candidate,  for  the 
purpose  of  preventing  the  introduction  of  infidelity  and 
atheism  into  the  Lodge.  And  accordingly  the  Deity  is 
represented,  as  we  have  seen  in  a  preceding  Lecture,  by 
a  Circle ;  and  in  the  symbolism  of  the  mediaeval  ages, 
by  a  human  Hand  amidst  the  clouds  of  heaven,  in  token 
of  infinite  power,  and  an  invitation  to  ascend  to  the 
mansions  of  blessedness  by  the  masonic  Ladder,  because 
the  gates  of  Faith,  Hope  and  Charity  form  the  only 
medium  of  access  to  the  throne  of  grace. 

No  person  can  be  initiated  without  a  previous  acknow- 
ledgment of  this  fundamental  article  of  a  Mason's  creed ; 
as  the  following  formula — the  first  ceremony  that  a  can- 
didate is  subject  to — will  show.  After  the  aid  of  the 
Almighty  Father  and  Supreme  Governor  of  the  Uni- 
verse has  been  supplicated  that  the  candidate  may 
dedicate  and  devote  his  life  to  his  service,  and  become  a 
true  and  faithful  brother;  he  professes  that  in  all  cases 
of  difficulty  and  danger  he  will  put  his  trust  in  God; 
and  is  then  assured  that  as  his  faith  is  so  well  founded,  and 
his  trust  so  firmly  displayed,  he  may  safely  follow  the 
guidance  and  direction  founded  on  the  precepts  revealed 
by  that  great  and  holy  Being,  with  a  firm  but  humble 
confidence ;  for  where  the  name  of  God  is  invoked,  we 
trust  no  danger  can  ensue. 

This  will  constitute  an  unanswerable  argument  to  those 
who  would  persuade  the  public  to  believe  that  a  masons' 
lodge  is  a  school  of  infidelity,  and  capable  of  producing 
revolution  and  ruin  to  States  and  Empires,  as  Barruel, 
Robinson,  and  others,  have  vainly  endeavoured  to  prove. 
On  the  contrary,  the  belief  and  acknowledgment  of  God 
the  Creator  is  intended  to  act  as  a  stimulus  to  our 
observance  of  social  and  civil  order,  and  an  incentive  to 
the  practice  of  morality  and  virtue. 

This  bounteous  and  munificent  Being,  as  is  indicated 
by  our  symbol  of  the  open  Hand,  has  bestowed  upon 
every  man  a  valuable  talent,  and  it  is  at  his  peril  to  neg- 
lect the  improvement  of  it.  It  is  true  some  have  been 
endowed  more  liberally  than  others,  but  to  whomsoever 
much  is  given,  from  him  will  much  be  required.  If  God 
has  given  wisdom,  or  strength,  or  genius,  or  scientific 
knowledge,  it  is  with  the  gracious  intention  that  these 


OF    GLORY.  237 

blessings  shall  be  widely  promulgated,  that  they  may 
operate  to  the  general  advantage  of  society,  as  a  means 
of  disseminating  knowledge,  and  conferring  benefits  on 
his  creatures.  The  wisdom  of  the  wise  ought  to  be  em- 
ployed in  directing  the  affairs  of  others; — strength  is 
for  mutual  protection ;  and  the  beautiful  cunning  of  the 
expert  artizan,  or  the  more  refined  and  intelloctual 
beauties  of  the  poet  and  philosopher,  have  been  commu- 
nicated to  favoured  individuals,  to  adorn  society  with 
the  produce  of  their  works.  All  are  expected  to  contri- 
bute to  one  and  the  same  end  by  the  union  of  their 
several  excellences,  and  no  talent  must  be  dormant, 
under  the  penalty  of  being  rejected  from  those  happy 
regions  of  eternal  Light  which  illuminate  and  adorn 
the  summit  of  the  Ladder,  and  cast  into  outer  darkness, 
where  is  weeping  and  gnashing  of  teeth. 

It  is  to  promote  this  salutary  purpose  that  the  Lec- 
tures of  Freemasonry  have  been  modelled  on  the  system 
of  mutual  instruction  ;  that  by  rousing  the  energies  of 
the  apathetic  brother,  and  stimulating  him  by  emulation 
to  exercise  the  gifts  which  have  been  bestowed  upon 
him  he  may  learn  to  perform  his  part  creditably  in  the 
station  of  life  where  he  has  been  placed,  and  be  hailed 
with  the  triumphant  salutation,  "  Well  done,  good  and 
faithful  servant,  enter  into  the  joy  of  your  Lord."  So 
true  are  the  words  of  the  poet. 

Honour  and  fame  from  no  condition  rise, 
Act  well  your  part,  there  all  the  honour  lies. 

Freemasonry,  in  the  whole  of  its  illustrations,  treats 
infidelity  as  an  absurd  speculation  which  can  neither  be 
proved  nor  clearly  comprehended.  Who  can  demonstrate 
that  there  is  no  God,  in  the  face  of  the  glorious  works 
of  Nature,  which  proclaim  his  existence  with  their  mul- 
tifarious voices  ?  Who  can  prove  that  man  has  no  soul, 
wrhen  the  very  reason  and  intellect  employed  in  the  pro- 
cess, emanate  from  that  ethereal  tenant  of  his  mortal 
body,  and  rise  in  judgment  against  him  to  demolish  his 
hypothesis  ?  But  if,  by  a  series  of  false  reasoning,  the 
infidel  should  be  able  to  persuade  himself  that  there 
is  neither  God,  nor  soul,  nor  future  responsibility,  what 
benefit  dare  he  hope  to  derive  from  it  ?  The  anticipations 
of  utter  annihilation  after  death  must,  of  all  other 


238  THE    SYMBOL 

reflections,  be  the  most  gloomy  and  forbidding.  A  pool 
mortal,  suffering  under  miseries  and  misfortunes,  and 
struggling  against  hardships  and  persecutions  upon  earth, 
with  no  hope  in  another  and  a  better  world,  is  a  con- 
dition not  to  be  imagined  without  fear  and  trembling. 

A  renunciation  of  infidelity  is  tested  and  proved  by  a 
habit  of  active  religion  ;  for  he  who  holds  no  communion 
with  the  Deity  by  private  prayer  or  public  worship,  is 
little  better  than  a  practical  infidel,  let  his  profession  be 
whatever  it  may.  The  Free  and  Accepted  Mason,  at  his 
first  admission  into  a  lodge,  as  we  have  just  seen,  ac- 
knowleges  his  "  trust  in  God ;"  but  if  that  trust  be  not 
animated  and  kept  alive  by  a  regular  practice  of  devo- 
tional observances,  of  what  avail  will  such  an  acknow- 
ledgment be  ?  If  any  brother  should  ask,  what  benefit 
should  I  derive  from  these  observances  ?  I  would  answer 
him  by  other  questions  equally  significant,  viz.,  what 
benefit  arises  from  the  creation  of  man  ;  and  of  what 
use  was  the  appointment  of  one  day  in  seven  for  rest  and 
worship,  if  the  Sabbath  be  not  devoted  to  these  holy 
purposes  ?  Of  what  use  was  the  revelation  of  God's 
will  to  man,  if  the  Scriptures  be  not  read,  or  learned,  or 
inwardly  digested  ?  Those  who  never  pray  live  in  a 
continual  doubt  of  God's  existence,  and  possess  no  steady 
belief  in  the  moral  government  of  T  G  A  O  T  U.  And 
therefore  prayer  forms  the  very  essence  of  Freemasonry, 
and  accompanies  all  its  ceremonies.  A  man  might  as 
well  at  once  avow  his  disbelief  in  the  being  of  a  God,  as 
to  entertain  a  doubt  of  the  efficacy  of  prayer,  which  is 
the  sole  medium  of  communication  with  the  Throne  of 
Grace  ;  and  if  it  ascend,  as  it  ought  to  do,  through  the 
gates  of  Faith,  Hope  and  Charity,  an  assurance  is  given 
in  the  divine  Tracing  Board,  that  having  passed  through 
the  gates  of  death,  the  faithful  brother  will  be  introduced 
into  those  celestial  mansions  which  form  the  brilliant 
canopy  of  a  Masons'  lodge. 

This  is  the  happy  result  of  prayer  and  an  observance 
of  the  divine  ordinances  of  religion ;  all  of  which  have 
a  place  assigned  to  them  in  the  usual  rites  of  the  Order. 
We  open  and  close  our  lodges  ; — initiate,  pass,  and  raise 
our  candidates  ; — congratulate,  acknowledge,  receive, 
and  exalt  our  expert  brethren,  by  solemn  prayer.  The 
reading  of  the  Scriptures  constitutes  a  regular  portion  of 


OF    GLORY.  239 

our  stated  formulas ;  our  lodges  are  consecrated  and  dedi- 
cated by  a  series  of  religious  services ;  and  the  gracious 
aid  of  the  Most  High  is  invoked  on  all  our  labours.  By 
these  observances  the  lodge  becomes  holy  ground,  and  the 
worthy  and  zealous  Mason  hopes  to  imbibe  a  portion  of 
those  sacred  emanations  which  stream  from  such  a  source, 
like  the  rays  of  enduring  light  that  surround  the  Throne 
of  God.  Thus  will  the  tempter  of  mankind,  by  whom  our 
first  parents  were  betrayed  into  sin  and  shame,  be  shorn 
of  his  chief  power,  because  he  will  find  his  intended 
victim  under  the  protection  of  grace. 

I  shall  not  enter,  in  this  place,  into  a  disquisition  on 
the  necessity  of  moral  excellence  and  Charity  as  an  un- 
erring test  of  Faith  and  Hope,  although  Masonry  re- 
commends and  enforces  the  virtue  described  in  the  Second 
Table  delivered  to  Moses  on  the  Mount,  as  the  fruits  of 
Faith,  which  is,  indeed,  one  of  its  acknowledged  symbols ; 
but  proceed  to  illustrate  the  doctrine  by  a  series  of  prac- 
tical arguments,  drawn  entirely  from  the  system  of  Free- 
masonry, which  show  the  uncertainty  of  our  tenure  ID 
this  life,  and  the  necessity  of  providing  for  the  enjoymeni 
of  a  better,  which  is  placed  above  the  Cloudy  Canopy, 
and  accessible  by  means  of  the  masonic  Ladder. 

This  Cloudy  Canopy,  like  the  legend  of  the  third 
degree,  points  out  the  mutability  of  all  things  here 
below;  and  therefore  Freemasonry  uses  it  as  an  in- 
ducement to  the  brethren  "so  to  pass  through  things 
temporal  as  finally  not  to  lose  the  things  that  are  eter- 
nal;" or  in  other  words,  that  the  Free  and  Accepted 
Mason,  having  performed  the  duties  recommended  to 
him  in  the  lodge,  and  passed  through  the  gate  of  Faith, 
may  gradually  ascend  the  innumerable  steps  of  the 
Ladder,  by  a  lively  Hope  of  receiving  the  promised 
rewards,  till  he  attains  to  that  universal  Charity  which 
rejoiceth  in  the  truth.  Then  he  cannot  fail  to  be  ad- 
mitted into  the  number  of  the  heavenly  hierarchy, 
amongst  those  happy  souls  who  are  permitted  to  say, 
"  Worthy  is  the  Lamb  that  was  slain  to  receive  power, 
and  riches,  and  wisdom,  and  strength,  and  honour,  and 
glory,  and  blessing."5 

To  accomplish  this  desirable  result,  the  Lectures  of 

5  Rev.  v.,  12. 


240  THE    SYMBOL 

Masonry  give  the  following  judicious  advice  to  the 
brethren:  "As  the  steps  of  man  tread  in  the  devious  and 
uncertain  paths  of  life,  and  his  days  are  chequered  by 
good  and  evil ;  and  as  in  his  passage  through  this  short 
and  precarious  stage  of  existence,  prosperity  sometimes 
smiles,  upon  him,  while  at  others  he  is  beset  with  a  mul- 
titude of  evils ; — hence  our  lodges  are  furnished  with  a 
mosaic  flooring,  to  remind  us  of  the  precariousness  of 
our  situation ;  to-day  success  may  crown  our  labours ; 
while  to-morrow  we  may  tread  the  uneven  paths  of 
weakness,  temptation,  adversity,  and  death.  Since,  then, 
such  emblems  are  continually  before  our  eyes,  we  are 
taught  to  boast  of  nothing,  but  to  walk  uprightly  and 
with  humility  before  God  and  man,  considering  there  is 
no  station  of  life  on  which  pride  can  be  securely  founded. 
All  men  have  birth,  but  some  are  born  to  more  exalted 
stations  than  others ;  yet,  when  in  the  grave  all  are  on 
a  level,  death  destroying  all  distinctions.  Let  every 
brother,  then,  consider  it  his  duty  to  act  according  to 
the  pure  dictates  of  reason  and  revelation ;  cultivating 
harmony,  maintaining  charity,  and  living  in  unity  and 
brotherly  love." 

Again:  the  candidate  in  one  of  the  degrees  is  in- 
structed that  his  admission  in  a  state  of  helpless  indi- 
gence was  emblematic  of  the  birth  of  man,  who,  at  his 
entrance  into  this  mortal  existence,  is  equally  helpless, 
and  indebted  to  others  even  for  the  preservation  of  his 
life.  And  it  further  symbolized  the  principles  of  active 
benevolence  for  relief  and  consolation  in  the  hour  of 
affliction.  Above  all  he  was  taught  to  bend  with  humili- 
ty and  resignation  before  the  Great  Architect  of  the 
Universe ;  to  purify  his  heart  from  the  operation  of  pas- 
sion and  prejudice,  and  to  prepare  it  for  the  reception  of 
Truth  from  the  precepts  of  Wisdom,  to  His  glory  and 
the  good  of  his  fellow  creatures.  He  is  further  told  that 
by  the  second  degree  of  Masonry  he  was  enabled  to  con- 
template the  high  destination  at  which  he  might  arrive 
by  the  application  of  his  intellectual  faculties  to  the 
study  of  heavenly  science ;  and  that  the  secrets  of  Nature 
and  the  principles  of  moral  truth  were  unveiled,  for  the 
purpose  of  impressing  upon  him  a  just  estimate  of  those 
wondrous  faculties  with  which  he  is  endowed;  that  he 
may  feel  the  duty  which  is  thereby  imposed  upon  him 


OF    GLORY.  241 

of  cultivating  them  with  unremitting  care  and  attention, 
that  he  may  become  an  useful  and  happy  member  of 
society.  When  his  mind  has  thus  been  modelled  to  vir- 
tue and  science,  the  third  degree  presents  him  with  ano- 
ther great  and  useful  lesson — the  knowledge  of  himself. 
It  prepares  him,  by  contemplation,  for  the  closing  hour 
of  existence ;  and  when  by  means  of  that  contemplation 
it  has  conducted  him  through  the  chequered  scenes  of 
prosperity  and  adversity  incident  to  this  mortal  life,  it 
finally  instructs  him  how  to  die. 

I  have  been  thus  diffuse  in  my  quotations  from  the 
Old  Lectures,  because  the  above  passages  are  peculiarly 
adapted  to  the  subject  under  discussion.  And  some 
lodges  in  this  country,  towards  the  close  of  the  last  cen- 
tury, introduced  into  their  lectures  the  following  obser- 
vations on  the  certainty  of  death,  which  were  first  made 
public  by  Bro.  Inwood. 

"  There  is  no  security  from  the  devouring  weapon  of 
death.  Without  another  enemy,  this  one  would  till  the 
world  with  mourning.  The  mother  forgets  all  the  sor- 
rows of  her  travail,  for  joy  that  a  man  is  born  into  the 
world ;  the  father  receives  the  infant  with  a  smile  of 
gratitude  to  the  Giver  of  all  goodness.  In  a  very  few 
days,  notwithstanding  all  the  mother's  care  and  the 
father's  solicitude,  this  innocent  babe  becomes  the  victim 
of  death.  Again ;  we  see  the  tear  of  sorrow  moistening 
the  cheek  of  venerable  age,  while  hanging  over  the 
corpse  of  a  beloved  son  or  daughter,  snatched  from  life 
in  the  bloom  of  youth  and  beauty ;  we  see  the  strong 
features  of  manhood  distorted  by  unaffected  grief  while 
standing  by  the  grave  of  a  beloved  wife ;  and  we  often 
see  the  disconsolate  widow  leading  her  trembling  orphans 
from  their  departed  father's  grave ;  and,  before  she  could 
leave  the  hallowed  ground,  turn  round  to  heave  the  fare- 
well sigh,  for  her  sorrows  are  too  great  to  weep. 

"  If  we  see  all  this,  we  cannot,  then,  be  ignorant  that 
there  is  no  escape  from  the  piercing  arrows  of  death. 
The  thick  walls  of  the  royal  palace,  with  the  clay-built 
cottage  of  the  pauper,  are  equally  pregnable  to  his  darts. 
Strength  or  weakness;  health  or  sickness;  beauty  or 
deformity;  riches  or  poverty;  learning  or  ignorance; 
all,  in  one  undistinguished  level,  fall  beneath  his  mighty 
arm.  Wherever  he  levels  his  bow,  the  mark  is  certain, 
11 


242  THE    SYMBOL 

the  victim  falls,  the  silken  cord  of  life  is  cut  in  twain, 
and  the  mourners  weep  about  the  streets ;  for  the  re- 
union of  soul  and  body,  when  thus  separated,  exceeds  all 
human  power.  Such  hath  been  man  in  every  age  of  the 
world ;  such  is  man  in  his  present  most  exalted  moments ; 
and  such  is  each  of  us.  To-day  perhaps  prosperity  and 
joy  shine  upon  our  persons,  and  the  persons  of  our  be- 
loved friends,  and  we  only  feel  the  sorrows  of  another's 
woe.  But  to-morrow,  nay,  perhaps,  before  this  day  closes 
its  light,  some  friendly  heart  may  sigh  over  our  breath- 
less corpse — alas  my  Brother." 

This  is  very  beautiful,  and  if  universally  adopted  by 
the  Masters  of  Lodges,  could  not  fail  to  produce  a  last- 
ing impression  on  every  Mason's  heart,  and  to  make  it 
wiser  and  better.  If  we  are  fully  confident  that  we 
must  soon  die,  and  that  after  death  comes  judgment,  it 
seems  also  to  follow  as  a  necessary  consequence,  that  we 
shall  feel  it  our  interest  to  prepare  for  the  event  in  such 
a  manner  as  to  produce  a  favourable  sentence  when  that 
awful  day  shall  come. 

And  yet  experience  convinces  us  that  such  a  proceed- 
ing is  not  always  practised.  And  why?  Not  that  a 
thoughtless  brother  entertains  the  most  distant  idea  that 
he  shall  never  die,  but  because  he  believes  that  his  lease 
of  life  will  be  extended  to  an  indefinite  length,  and  that 
there  will  be  ample  time  to  prepare  for  the  approach  of 
the  last  enemy. 

This  is  the  great  error  of  man.  Life,  with  all  its 
uncertainties  and  vicissitudes,  is  passed  in  an  unceasing 
struggle  for  wealth,  or  honour,  or  distinction,  or  any- 
thing but  what  wre  possess.  The  preparation  for  a  state 
more  precious  than  them  all,  is  swallowed  up  in  the 
fatal  gulph  of  procrastination ;  and  numbers  die  as  they 
Jiave  lived,  sacrificing  the  blessed  hope  of  everlasting 
life,  in  the  unextinguished  thirst  after  worldly  good. 
Well  might  the  moral  poet  say ; 

Procrastination  is  the  thief  of  time, 
Year  after  year  it  steals  till  all  are  fled. 
And  to  the  mercy  of  a  moment  leaves 
The  vast  concerns  of  an  eternal  scene. 

It  has  been  seen  that  Freemasonry  endeavours  to 
guard  the  brethren  against  this  fatal  error,  by  illustra- 


OF    GLORY.  243 

tions  of  a  character  so  decided  that  they  cannot  be  mis- 
understood ;  and  at  the  same  time  so  plain  and  pointed 
that  they  cannot  be  overlooked.  Nor  will  it  be  too 
much  to  say  that  the  teaching  of  Masonry  on  these 
points  has  been  eminently  successful ;  and  there  are 
honourable  instances  of  men,  whose  indifference  to  the 
genial  influences  of  religion  has  been  removed  ,by  the 
gentle  admonitions  of  Freemasonry;  and  who,  from  a 
perfect  indifference  to  all  religious  restraints,  have  be- 
come zealous  and  practical  Christians  in  the  belief  that 
"if  they  have  Hope  only  in  this  world,  they  would  be 
of  all  men  the  most  miserable."6 

Thus  Masonry  is  termed  the  hand-maiden  of  religion, 
because  it  enforces  the  practical  fruits  of  Faith,  without 
which  all  religion  is  vain.  Like  Christianity  it  teaches 
that  of  the  three  Theological  Virtues  Charity  is  the  best 
and  greatest; — it  enjoins  the  strict  observance  of  the 
Cardinal  Virtues; — it  enforces  the  three  great  moral 
duties  to  God,  our  neighbour,  and  ourselves; — it  incul- 
cates Brotherly  Love,  Relief,  and  Truth,  as  the  principal 
Point  of  the  masonic  system  ; — it  recommends  for  prac- 
tice those  excellences  of  character,  Secresy,  Fidelity, 
and  Obedience;  and  imprints  indelibly  upon  the  mind 
the  sacred  dictates  of  Truth,  Honour,  and  Virtue. 

In  a  word,  every  moral  duty  which  distinguishes  the 
Christian  system,  forms  a  gem  in  the  masonic  crown  ; 
and  being  recommended  by  the  practice  of  the  brethren, 
are  diffused  throughout  society  ;  and  the  pleasing  results 
are  manifested  in  the  harmony  which  adorns  and  cements 
the  social  system,  and  produces  the  abundant  and  salu- 
tary fruits  of  unity  and  love  in  this  world,  with  a  confi- 
dent assurance  of  happiness  in  that  holy  place  which  is 
symbolized  in  the  Cloudy  Canopy  of  a  Masons'  lodge. 

What  better  encouragement  can  be  desired,  to  induce  a 
brother  to  discharge,  habitually  and  conscientiously,  his 
duty  to  God,  his  neighbour,  and  himself,  as  he  is  directed 
to  do  in  pursuance  of  his  masonic  obligations?  He  has 
the  promise  of  reward  at  that  period  when  death,  the 
grand  leveller  of  all  human  greatness,  has  drawn  his  sable 
curtain  round  him  ;  and  when  the  last  arrow  of  this  our 
mortal  enemy  has  been  dispatched,  and  his  bow  broken 

6  1  Cor.  xv.t  19. 


*4*  THE    SYMBOL 

by  tlie  iron  hand  of  Time.  Then  when  the  Angel  of  the 
Lord  declares  that  Time  shall  be  no  more,  he  will  receive 
possession  of  an  immortal  inheritance  in  those  heavenly 
mansions  veiled  from  mortal  eye  by  the  Cloudy  Canopy ; 
for  the  great  I  AM,  the  Grand  Master  of  the  whole 
universe,  will  invite  him  to  enter  into  his  celestial 
lodge  where  peace,  order,  and  harmony  shall  eternally 
reign. 

In  these  heavenly  places  he  will  inherit  all  things, 
and  become  a  polished  Pillar  in  the  sacred  Temple  of  the 
Most  High ;  and  from  a  brother  Mason  in  the  lodge  on 
earth  he  will  become  a  Son  of  God  in  the  lodge  in 
heaven.7  To  prepare  for  this  dignity  it  will  be  necessary 
to  rule  and  govern  the  passions,  to  be  obedient  to  all 
lawful  commands,  to  keep  a  tongue  of  good  report,  and 
to  practise  the  general  precepts  of  the  masonic  Order. 
The  brother  who  does  this  will  be  sure  to  overcome. 
But  he  must  keep  his  lodge  closely  tyled,8  and  maintain 
a  vigilant  watch  ;9  because  at  a  day  and  hour  when  he 
thinks  not  of  it,  the  final  report  will  be  made.10 

It  is  true,  the  conspiring  world  offers  strong  tempta- 
tions to  sedace  him  from  his  duty ;  and  unless  he  exer- 
cises the  strictest  caution,  will  overcome  his  virtuous 
resolutions,  as  was  unfortunately  the  case  with  the 
twelve  recanting  Fellowcrafts.  But  the  faithful  brother 
will  be  on  his  guard  against  these  temptations  while 
ascending  the  numerous  steps  of  the  Ladder  which  leads 
to  heaven,  that  he  may  successfully  conquer  the  difficul- 
ties of  the  ascent.  And  there  are  difficulties  which 
cannot  be  surmounted  but  by  the  powerful  aid  of  faith- 
How  many  of  us  may  truly  say,  with  that  eminent 
brother  St.  Paul,— there  are  times  when  we  are  particu- 
larly desirous  of  doing  right,  but  still  we  wander  from 
the  path ;  when  we  condemn  in  others  what  we  practise 
ourselves ;  and  when  the  good  that  we  would  do,  we  do 
not ;  and  the  evil  we  would  avoid,  that  we  do. 

The  reason  of  all  this  is  easy  enough  to  understand. 
It  proceeds  from  the  temptations  of  the  devil,  and  made 
murderers  of  Akirop,  Kurmavil,  and  Gravelot;  whose 
dreadful  fate  is  held  forth  as  a  beacon  to  warn  the  con- 


7  Rev.  xxi.,  7.  8  Matt,  vi.,  6.  9  2  Tim.  ii.,  3. 

10  .Matt,  xxv.,  13. 


OF    GLORY.  245 

siderate  Master  Mason  of  the  evil  consequences  of  listen- 
ing to  suggestions  which  are  expressly  forbidden  at  every 
stage  of  his  masonic  progress. 

And  there  is  another  extreme  which  must  be  carefully 
avoided  by  every  candidate  for  the  hidden  glories  which 
lie  beyond  the  summit  of  the  Ladder.  How  successful 
soever  his  onward  progress  may  be,  he  must  beware  oi 
taking  his  stand  on  the  deceitful  ground  of  an  imaginary 
perfection.  If  he  should  be  so  unfortunate  as  to  suffer 
himself  to  be  led  into  this  fatal  error,  he  will  soon  find 
himself  miserably  deceived;  for  Freemasonry,  in  all  its 
varied  disquisitions,  will  show  him  that  the  most  perfect 
man  the  world  ever  saw,  either  thinks  or  does  something 
every  day  of  his  life,  which  reminds  him  of  the  corrup- 
tion of  his  nature.  The  well  instructed  brother  will 
consider  it  his  duty  to  go  on  steadily  towards  perfection 
in  this  life,  in  the  assured  hope  of  attaining  it  in  the 
next.  And  it  is  only  to  be  found  in  the  secret  recesses 
of  the  Cioucly  Canopy.- 

Now  there  are  some  who  think  that,  although  they 
may  be  abdicted  to  the  practice  of  every  vice  which 
stains  and  degrades  our  nature,  yet  so  long  as  they  injure 
nobody  but  themselves,  they  may  justly  be  exempted 
from  any  serious  violation  of  the  laws  of  social  order. 
But  Freemasonry  will  teach  them  another  lesson,  by 
showing  the  consequences  of  evil  example ;  which,  like 
a  contagious  atmosphere,  contaminates  everything  that 
floats  upon  its  surface.  If  this  specious  plea  be  seriously 
examined,  its  futility  will  be  plainly  manifest.  A  single 
illustration  will  suffice  to  show,  that  it  is  equally  at 
variance  with  the  dictates  of  truth  and  reason.  We  will 
take  an  extreme  case. 

The  Atheist  will  fancy,  that  his  denial  of  a  divine 
providence  is  purely  personal,  and  does  not  affect  the 
community  at  large.  It  will  be  observed,  in  limine,  that 
this  man  cannot  possibly  be  a  Mason,  because  the  Order 
repudiates  Infidelity  on  the  very  threshold  of  the  lodge, 
as  we  have  already  seen.  He  may,  indeed,  live  without 
seriously  injuring  his  neighbour,  if  he  be  not  addicted  to 
proselyting.  But  modern  experience  proves,  that  no  one 
can  entertain  extreme  heterodox  views  on  any  subject, 
without  using  every  means  in  his  power  to  force  his 
tenets  on  the  consciences  of  others.  As  witness  our 


246  THE    SYMBOL 

Socialists,  Chartists,  arid  Teetotallers,  who  use  every 
species  of  agency,  both  private  and  public,  to  disseminate 
their  distorted  opinions ;  and  will  even  renounce  their 
oldest  and  best  friends,  if  they  withhold  their  assent 
from  the  doctrines  which  they  propound. 

It  follows,  therefore,  that  serious  injury  is  inflicted  on 
individuals,  and  on  society  at  large,  by  the  agency  of 
any  one  who  professes  "  freedom  of  thought"  in  matters 
of  religion,  while  he  practically  denies  the  being  of  a 
God ;  and  entertains  the  delusive  belief,  that,  even  if  his 
opinions  on  this  subject  should  be  erroneous,  no  one 
suffers  by  them  but  himself.  Such  an  argument,  if  it 
were  founded  in  truth,  would  unhinge  the  whole  frame 
of  civil  society ;  religion  would  become  useless — masonic 
lodges  unnecessary — and  the  Pedestal,  with  its  sacred 
furniture,  little  better  than  a  mockery  of  T  G  A  0  T  U. 

This,  however,  is  the  light  in  which  the  enemy  of 
mankind  would  wish  to  place  morality  and  religion,  for 
the  purpose  of  obstructing  our  progress  through  the 
consecutive  gates  of  the  three  principal  avenues  of  the 
Ladder  leading  from  this  world  to  the  next.  He  in- 
fluences his  agents,  the  Atheist,  the  Socialist,  and  their 
compeers,  to  persuade  mankind  that  pleasure  is  the  chief 
purpose  for  which  man  wTas  created;  and  for  that  pur- 
pose offers  them  all  the  kingdoms  of  the  wTorld  as  the 
reward  of  their  allegiance.  But  Freemasonry  will  arm 
the  worthy  brother  with  the  symbolical  panoply  of  the 
Order;  the  helmet  ef  salvation,  the  shield  of  faith,  and 
the  sword  of  the  Spirit ;  that  he  may  triumphantly  resist 
the  insidious  persecutions  of  those  who  would  lead  him 
from  the  direct  line  of  truth,  to  stray  beyond  the  circle 
of  duty.  And  if  he  comes  out  of  the  battle  as  a  con- 
queror, he  will  realize  the  promise  of  the  Most  High, 
"I  will  be  his  God,  and  he  shall  be  my  son."11 

The  precise  meaning  of  this  promise  involves  the  subject 
of  the  present  Lecture.  It  refers  to  jan  asylum  provided 
for  the  good  and  worthy  Mason  in  the  paradise  of  God ; 
where  he  will  be  clothed  in  white  robes;  with  the 
Sacred  Name  of  Jehovah  inscribed  on  his  forehead.  This 
region  of  Light  is  so  resplendent  with  the  glory  of  God 
and  the  Lamb,  that  it  has  no  need  of  the  Sun  or  of  the 

11  Kev.  xxi.,  7. 


OF    GLORY.  247 

Moon  to  enlighten  it;  and  none  can  enter  there  but  they 
whose  names  are  duly  registered  in  the  Book  of  Life.12 
This  happy  region  is  concealed  from  mortal  view,  by 
the  cloudy  canopy  at  the  summit  of  the  masonic  Ladder ; 
being  surrounded  with  clouds  and  thick  darkness  to  us 
who  are  in  the  flesh,  but  clear  and  refulgent  to  the 
spirits  of  just  men  made  perfect;  but  its  glories  are 
accessible  to  the  anxious  Mason,  by  an  assiduous  endea- 
vour to  perform  his  moral  and  religious  duties. 

How  bright  these  glorious  spirits  shine ; 

Whence  all  their  white  array  ? 
How  came  they  to  the  blissful  seats 

Of  everlasting  day  ? 
Lo,  these  are  they  from  sufferings  great, 

Who  came  from  realms  of  light, 
And  in  the  blood  of  Christ  have  wash'd 

Those  robes  which  shine  so  bright. 

This  reward  ought  to  be  an  object  of  some  importance 
to  every  good  and  worthy  brother,  who  is  desirous  of 
making  his  profession  of  Masonry  subservient  to  his  best 
and  dearest  interests.  And  this  is  really  the  ultimate 
design  of  the  Order,  to  those  who  consider  it  as  a 
spiritual  institution  calculated  to  ennoble  the  moral 
character  of  man.  For  nothing  can  tend  more  effectually 
to  induce  holiness  here,  than  the  prospect  of  happiness 
hereafter.  Whoever  is  desirous  of  sitting  on  a  throne 
in  heaven,  must,  as  the  old  Prestonian  Charges  express 
it,  "study  the  Sacred  Law  of  God  as  the  unerring 
standard  of  truth  and  justice,  and  regulate  his  life  and 
actions  by  its  divine  precepts  in  a  strict  discharge  of  the 
several  duties  of  his  station."  If  he  have  grace  to  do 
this,  T  Gr  A  0  T  U  will  be  his  friend  in  the  present  world, 
and  will  give  him  an  inheritance  in  the  holy  and  happy 
mansions  which  lie  beyond  the  cloudy  canopy,  when  his 
allotted  period  of  probation  shall  be  ended. 

Will  it,  then,  be  considered  wise  to  risk  the  loss  of 
this  happiness  for  the  sake  of  any  worldly  good,  which, 
how  pleasing  soever  it  may  appear,  will  suddenly  vanish 
away,  like  the  evanescent  shadows  of  the  morning  sun  ? 
Whoever  thinks  otherwise,  must  have  disregarded  equally 
his  masonic  obligations,  his  lessons  of  initiation,  and  the 

18  Rev.  vii.,  9,  xiv.  1,  xxi.,  23,  27. 


248  THE    SYMBOL 

moral  investigations  which  attend  his  improved  progress 
in  the  art,  by  renouncing  all  thoughts  of  Him,  in  whom 
he  professed  to  put  his  trust,  and  of  his  moral  govern- 
ment of  the  world.  For  no  Mason  could  be  induced,  by 
any  consideration,  to  neglect  the  duties,  so  solemnly 
undertaken  in  the  name  and  presence  of  the  Most  High, 
if  he  really  believed  Him  to  possess  the  power  of  de- 
priving him  in  a  single  instant  of  life  and  hope,  and 
excluding  him  from  that  blessed  abode  which  is  hidden 
from  mortal  view  in  the  glorious  Symbol  before  us. 

Let  every  zealous  brother,  who  is  desirous  of  orna- 
menting the  Craft  which  he  professes,  seriously  consider 
that  every  round  of  the  Ladder  which  he  surmounts,  will 
bring  him  nearer  to  its  summit ;  that  the  Hand  of  God 
beckons  him  on,  and  encourages  him  to  proceed;  and 
that  the  hosts  of  heaven  rejoice  at  his  successful  progress. 
And  if  he  regularly  performs  his  devotions  in  public  and 
private,  and  does  his  duty  in  the  station  of  life  to  which 
he  has  been  called,  he  will  gradually  advance  through 
the  open  Gates  of  Faith,  Hope,  and  Charity,  till  he 
occupy  a  throne  in  heaven,  and  be  rewarded  with  glory 
and  immortality. 

Such  is  the  happiness  which  is  attainable  by  a  steady 
course  in  the  ascending  path  of  the  Theological  Virtues. 
Whoever  wishes  to  share  in  it,  will  glorify  the  Sacred 
Name  of  God;  will  extol  Him  that  rideth  upon  the 
heavens  by  his  Name  JAH,  and  rejoice  before  him.13  And 
in  addition  to  this,  they  will  be  kind  and  charitable  to 
each  other,  and  practise  all  the  virtues  recommended  in 
the  system  of  Freemasonry.  It  is,  indeed,  true,  and 
unfortunately  so,  that  there  are  many  amongst  us,  who 
do  not  possess  the  power  of  doing  much  good  to  their 
necessitous  fellow  creatures ;  but  this  is  of  very  little 
consequence,  provided  they  do  all  the  good  they  can.  It 
is  not  the  extent  of  the  action,  but  the  feeling  of  the 
heart  which  shows  the  true  Mason.  Be  merciful  after 
thy  power,  says  the  First  Great  Light;  "if  thou  hast 
much,  give  plenteously;  if  thou  hast  little,  do  thy 
diligence  gladly  to  give  of  that  little;  for  so  thou 
gatherest  to  thyself  a  good  reward  against  the  day  of 
necessity."14 

13  Ps.  Ixviii.,  4.  M  Tobit  iv.,  8. 


OP    GLORY.  249 

And  so  it  is  of  all  the  duties  which  a  Mason  is  bound 
by  his  O.  B.  to  perform.  He  is  not  expected  to  be 
charitable  beyond  his  ability ;  but  in  all  cases,  whatever 
he  does,  he  ought  to  do  it  gladly  and  cheerfully ;  for  a 
kind  and  sympathetic  word  is  often  of  more  value  than 
the  most  profuse  pecuniary  assistance,  if  it  be  rendered 
with  a  grudging  mind. 

But  if  any  brother  have  reason  to  believe,  that  he  has 
not  performed  his  sacred  obligations  to  God  and  man  so 
strictly  as  he  ought  to  have  done,  let  him  lose  no  time 
in  endeavouring  to  repair  the  evil.  If  he  pray  with 
sincerity  and  zeal,  T  Gr  A  0  T  U  will  vouchsafe  his  aid 
in  the  work  of  reformation,  that  he  may  become  a  true 
and  faithful  brother  amongst  us;  and  will  endue  him 
with  a  competency  of  divine  wisdom,  that  by  the  aid  of 
the  mysteries  of  Masonry,  he  may  in  future  display  the 
beauties  of  godliness ;  and  the  answer  to  his  petition  will 
be,  "He  that  keepeth  my  works  unto  the  end,  to  him 
will  I  give  power  over  the  nations;  and  he  shall  rule 
them  with  a  rod  of  iron.  And  I  will  give  him  the 
MORNING  STAR."IS 

15  Rev.  ii.,  26,  27,  28. 
11* 


250  THE    SYMBOL 


LECTURE  XI. 


(Bpiatlt 


TO 

W.  M.* 

S.  W. 
J.  W. 
P.  M. 
TREA. 
SEC. 
S.  D. 
J.  D. 
STEWARDS. 

Of  the  Rising  Star  of  Western  India. 


MY  DEAR  BRETHREN, 

It  is  quite  refreshing  to  a  lover  of  Masonry  like 
myself,  to  find  that  its  holy  principles  are  flourishing  so 
extensively  in  the  Eastern  part  of  the  globe,  where  they 
first  originated,  and  enlightening  in  an  equal  ratio  both 
Europeans  and  natives  with  the  brilliancy  of  its  beams. 
The  Rising  Star  will,  as  every  good  Mason  anticipates,  be 
a  blessing  to  ages  yet  unborn ;  and,  like  its  type,  in  the 
centre  of  the  lodge,  will  herald  a  state  of  universal  peace, 
embodied  by  your  Provincial  Grand  Master  in  his  new 
Order  of  the  Olive  Branch,  which  may  cement  the  native 
arid  European  population  into  one  happy  people,  as 

*  The  Author  has  not  received  the  names  of  the  officers  of  the 
Lodge,  and  therefore  has  no  alternative  but  to  leave  blanks  that  they 
rn-'.y  be  filled  up  with  the  pen. 


OF    GLORY.  251 

children  of  the  same  Parent,  governed  by  the  same  laws, 
and  partners  in  the  same  beneficent  institutions. 

I  should,  indeed,  be  insensible  to  all  good  and  holy  feel- 
ing, were  I  to  remain  unimpressed  with  the  most  lively 
sensations  of  gratitude  to  you,  my  brethren,  for  your 
kindness  in  associating  my  name  with  your  own,  in  con- 
nection with  a  lodge,  from  the  existence  of  which  so 
many  beneficial  results  may  be  expected  to  ensue.  The 
flattering  manner  in  which  the  honour  was  conferred 
merits  my  warmest  thanks.  Proposed  in  full  lodge  by 
the  Provincial  Grand  Master,  Dr.  Burnes,  whom  a  great 
authority  truly  denominates  "  the  far-shining  beacon  of 
the  Order  in  India;"  carried  by  acclamation;  and  con- 
veyed to  me  by  a  distinguished  native  brother,  Manack- 
jee  Curtsejee,  Esq.,  in  highly  complimentary  terms; 
it  was  ultimately  confirmed  by  a  formal  diploma,  trans- 
mitted by  the  same  hand  in  the  following  year. 

Under  these  circumstances,  a  Lecture  on  the  Blazing 
Star  may  with  great  propriety  be  addressed  to  the 
brethren  of  the  Rising  Star  of  Western  India,  not  only 
as  a  public  expression  of  gratitude,  but  also  as  a  tribute 
of  friendship,  and  a  small  though  inadequate  return  for 
the  distinguished  favours  I  have  received  at  the  hands  of 
so  respectable  and  intelligent  a  body  of  men.  As  the 
heliacal  rising  of  the  canicular  Star  caused  all  the  inhabi- 
tants of  Egypt  to  rejoice  in  its  appearance,  as  a  prelude 
to  those  prolific  inundations  which  were  a  blessing  to 
the  land,  so  may  the  population  of  Western  India  re- 
joice in  the  existence  of  their  Rising  Star,  as  the  harbin- 
ger of  moral  benefits,  more  valuable  than  the  produce 
which  the  Egyptians  derived  from  the  overflowing  of 
their  sacred  river. 

May  its  glory  increase  with  every  succeeding  year ; 
and  its  usefulness  exceed  the  most  sanguine  anticipations 
of  him  who  has  the  honour  to  subscribe  himself, 

W.  Sir,  and  dear  Brethren, 
Your  truly  obliged  and  faithful  Brother, 

GEO.  OLIVER,  D.D., 
Honorary  Member  of  the  Lodge. 

SCOPWICK  VICARAGE, 
April  J,  1850. 


252  THE    SYMBOL 


Kuim 

Enquiry  into  the  true  Masonic  reference  ofth  Blazing  Star. 

"A  Star,  in  the  hieroglyphical  system  of  the  pagan  oneiro-critics, 
denoted  a  god ;  and  this  sense  the  word  doubtless  acquired  from  the 
universally  established  doctrine  of  the  Gentiles,  that  each  Star  was 
animated  by  the  soul  of  a  hero-god,  who  had  dwelt  incarnate  upon 
earth  as  a  descent  or  avatar  of  the  creative  divinity.  Balaam,  be- 
holding with  open  eyes  the  very  person  who  had  appeared  to  him  as 
the  anthropomorphic  Angel  of  Jehovah,  and  from  whom  he  specially 
received  the  communications  which  he  was  to  make  to  Balak ;  be- 
holding (I  say)  with  open  eyes  this  person,  as  the  future  victorious 
offspring  of  Jacob,  he  was  naturally  led,  from  a  full  knowledge  of  his 
divine  character,  to  describe  him  prophetically  by  an  hieroglyphic 
which  denoted  a  God.  The  Star,  therefore,  foretold  by  Balaam,  is 
the  Lawgiver  foretold  by  Jacob.  But  the  Lawgiver  foretold  by 
Jacob  is  the  Man  Jehovah.  Therefore,  the  Star  foretold  by  Balaam, 
is  the  Man  Jehovah  also." 

FABER. 

"  I  have  seen  a  Blazing  Star,  or  the  Shekinah,  each  of  whose  beams 
contained  one  of  the  Sacred  Names ;  inclosing  the  letter  G  within  a 
circle,  and  also  an  equilateral  triangle,  under  which  was  placed  the 
Ark  of  the  Covenant.  The  circle  denoted  is  eternity,  because  it  is 

without  beginning  and  without  end ;  the  triangle  signified ; 

the  Blazing  Star,  the  light  of  Providence  pointing  out  the  way  of 
Truth ;  and  the  letter  G,  glory,  grandeur,  and  gomel ;  all  referring 
to  the  divine  Name  and  perfections." 

LECTURE  OF  THE  DEGREE  OP  SECRET  MASTER. 

IT  is  a  remarkable  fact,  and  shows  how  careful  the 
Deity  has  always  been  to  preserve  a  strict  uniformity  in 
all  his  gracious  revelations  to  his  creatures,  that  in  every 
covenant  which  he  condescended  to  make  with  man,  he 
always  manifested  himself  by  the  Star-like  appearance 
of  a  celestial  fire,  as  a  symbol  of  purity  and  truth.  The 
Covenant  with  Adam  was  made  by  the  Shekinah,  or 
Sacred  Fire,  in  which  a  deliverer  was  promised,  whose 
appearance  was  to  be  announced  by  a  similar  phenome- 
non. It  was  Jehovah  Elohim,  translated  the  Lord  God, 


OF    GLORY.  253 

"the  brightness  of  the  Father's  glory,  and  express  image 
of  his  person,"1  who  appeared  in  this  holy  cloud  of  Light 
to  converse  with  Adam;  and  what  is  denominated  by 
Moses  "a  flaming  sword,"  when  the  guilty  pair  were 
expelled,  was  also  a  vision  of  the  pointed  flame  which 
denoted  the  presence  of  the  Deity,  and  was  repeated  to 
Moses  at  the  Burning  Bush,  and  to  the  Apostles  of  Christ 
at  Pentecost. 

When  the  Covenant  was  renewed  with  Noah,  a  similar 
celestial  appearance  was  manifested  in  a  brilliant  semi- 
circle of  light  charged  with  prismatic  colours ;  and  hence 
we  are  told  that,  when  the  Jews  see  the  rainbow,  they 
offer  up  their  prayers  to  God  as  being  faithful  to  his 
promise.  The  heathen  had  also  a  tradition  of  the  same 
nature ;  whence  they  believed  the  rainbow  to  be  a  sym- 
bol of  comfort  to  mankind.  The  Greeks  denominated  it 
the  daughter  of  Wonder,  and  a  sign  to  mortal  man ;  and 
its  appearance  was  considered  as  a  messenger  of  the 
gods. 

To  Abraham,  the  father  of  the  faithful,  the  Covenant 
was  again  repeated,  Jehovah  appearing  like  a  splendid 
and  bright  fire  in  the  midst  of  clouds  ;2  and  at  the  sacri- 
fice of  Isaac  on  Mount  Moriah,  when  it  pleased  him  to 
substitute  a  more  agreeable  victim,  the  glory  of  God 
broke  forth  from  behind  a  cloudy  canopy  like  a  Blazing 
Star,  and  forbade  the  offering,  promising  to  renew  the 
covenant  of  blessing,  as  the  reward  of  his  prompt  and 
willing  obedience. 

In  like  manner  Jehovah  appeared  to  Moses  in  the 
Bush,  as  a  flaming  fire  burning  with  mild  radiance  but 
not  consuming;  like  the  divine  nature  of  Christ,  symbol- 
ized by  fire,  which  burned  in  his  material  body,  symbol- 
ized by  the  Bush,  without  injuring  the  frail  substance  of 
his  human  nature.  And  a  still  more  signal  manifestation 
was  made  to  Moses  on  the  Mount,  when3  he  was  per- 
mitted to  see  the  hinder  part  of  the  glory  of  God,  the 
forepart  being  of  such  exceeding  brightness  that  no  man 
can  behold  it  and  live ;  and  therefore,  on  this  occasion, 
the  dazzling  lustre  of  the  divine  presence  was  graciously 
veiled  by  "a  covering  cloud." 

These  remarkable   circumstances   attending  the   ap- 

1  Heb.  i.,  3.  2  Gen.  xv.,  17.  3  Exod.  xxxiii.,  23. 


254  THE    SYMBOL 

pearance  of  TG-AOTU  to  his  favoured  creatures,  will, 
in  some  measure,  account  for  the  symbol  of  a  Blazing 
Star  being  placed  in  the  centre  of  our  lodges;  for  it 
would  scarcely  have  had  such  a  conspicuous  situation 
assigned  to  it  by  our  ancient  brethren,  if  it  had  not  pos- 
sessed some  very  sublime  reference.  In  a  primitive 
Trestle  Board  of  Masonry,4  the  Blazing  Star  represented 
BEAUTY,  and  was  called  "the  glory  in  the  centre,"  being 
placed  exactly  in  the  middle  of  the  Floor  Cloth.  In 
correspondence  with  this  allegorical  arrangement,  the 
two  pillars  of  the  Porch  were  symbols  of  WISDOM  and 
STRENGTH.  An  alteration  was  subsequently  made  by 
Bro.  Dunckerley,  under  the  sanction  of  the  Grand  Lodge, 
by  which  these  three  qualities,  so  necessary  to  the  per- 
fection of  any  magnificent  structure,  were  assigned  to 
the  three  chief  supporters  or  pillars  of  the  lodge. 

The  primitive  Blazing  Star  of  Masonry  had  live  points. 
This  was  a  proper  representation  of  Beauty,  as  displayed 
in  "  a  building  not  made  with  hands,"  according  to  the 
practice  of  ancient  art,  in  sculpture,  painting,  and  Mosaics. 
Lord  Lindsay,  speaking  of  a  Mosaic  of  S.  Clemente  at 
Rome,  executed  A.  D.  1112,  describes  it  as  "  a  most 
elaborate  and  beautiful  performance,  yielding  to  none  in 
minuteness  of  detail  and  delicacy  of  sentiment,  by  a 
resuscitation  of  the  symbolism  of  early  Christianity,  and 
therefore  meriting  the  most  attentive  examination.  The 
centre  of  the  composition  is  occupied  by  the  Tree  of 
Life,  the  Cross,  elevated  on  the  Mount  of  Paradise  and 
the  Church,  and  reaching  to  a  series  of  FIVE  concentric 
rainbow-like  semicircles,  signifying  Heaven,  from  which  the 
hand  of  God  issues,  veiled  in  clouds,  holding  a  crown  of 
victory,  and  also  two  cords  with  a  heart  attached  to 
each,  allusive  possibly  to  Hosea  xi.,  4,  or  Psalm  cxviii., 
27.  To  the  right  and  left,  within  the  circle,  stands  the 
Paschal  Lamb  with  a  glory  and  other  ornaments,  all 
having  a  tendency  to  the  cross  form."5 

The  five  points  therefore  in  the  masonic  Blazing  Star 
are  in  strict  accordance  with  the  primitive  symbolization 
of  Christian  Masons.  And  as  an  exposition  of  the  same 
principle,  the  Blazing  Star,  in  one  of  the  ineffable  degrees 

4  See  Hist.  Landmarks,  vol.  i.,  p.  133. 

5  Christian  Art,  vol.,  i.  p.  119. 


OF    GLORY.  255 

of  Masonry,  is  made  to  consist  of  five  points,  like  a  royal 
crown,  in  the  centre  of  which  appears  the  initial  letter 
of  the  Sacred  Name.  They  refer  to  the  five  equal  lights 
of  Masonry,  viz.,  the  Bible,  Square,  Compasses,  Key,  and 
Triangle ;  and  as  the  Blazing  Star  is  said  to  enlighten 
the  physical,  so  the  five  equal  points  should  enlighten 
the  moral  condition  of  a  Master  in  Israel.  They  denote 
the  five  orders  of  architecture  ;  the  five  points  of  fellow- 
ship ;  the  five  senses,  which  constitute  the  physical 
perfection  of  man ;  and  the  five  zones  of  the  world,  all 
of  which  are  peopled  with  initiated  brothers. 

In  symbolical  Masonry  the  Blazing  Star  is  considered 
to  be  an  emblem  of  Prudence ;  and  our  Lectures  say : 
"  the  Blazing  Star,  or  glory  in  the  centre,  refers  us  to 
that  grand  luminary  the  Sun,  which  enlightens  the  earth, 
and  by  its  genial  influence  dispenses  blessings  to  man- 
kind." This  definition  is  retained  in  our  present  mode 
of  working,  with  some  slight  verbal  alterations.  I 
entertain  considerable  doubts  of  its  correctness,  for  the 
following  reasons  : 

First,  because  the  Sun  constitutes  one  of  our  legitimate 
emblems,  and  therefore  its  symbol  is  superfluous.  Se- 
condly, because  the  Sun  was  substituted  for  the  Supreme 
God,  and  became  in  that  character  the  great  object  of 
worship  to  all  heathen  antiquity ;  as  is  fully  proved  by 
Macrobius,6  who  takes  great  pains  to  show  that  Saturn 
and  Jupiter,  Apollo,  Mars,  and  Mercury,  with  a  whole 
host  of  other  deities,  were  nothing  else  but  the  Sun. 
And  the  Egyptians  assigned,  as  one  great  reason  for  his 
worship,  that  his  heat  and  kindly  influence  brought  their 
favourite  garden  gods  to  maturity'.7  This  was  also  the 
reason  why  the  Stoics  interpreted  the  genitalia  abscissa 
of  Saturn  to  mean  the  same  luminary.  And  the  Sun 
was  so  universally  worshipped  in  the  time  of  Julius 
Caesar,  that  some  nations  who  were  ignorant  of  the 
Koman  deities,  paid  their  sole  adoration  to  that  idol ;  for 
he  tells  us  in  his  Commentaries,8  that  the  Germans  wor- 
shipped no  other  gods  but  those  visible  intelligences 
which  they  believed  to  be  interested  in  their  behalf,  viz.. 
the  Sun,  Moon,  and  Fire. 


8  Saturnal.  1.  i.  7  Lactantius,  1.  i. 

8  De  Bel.  Gal.,  1.  6. 


256  THE    SYMBOL 

The  holy  prophets  of  the  Jews  sometimes  compare 
Jehovah  to  the  Sun ;  but  it  is  only  because  that  luminary 
is  the  most  glorious  and  resplendent  part  of  the  creation ; 
the  fountain  of  light  and  heat ;  and  the  principle  of  life, 
health,  and  fructification  to  his  creatures.  And  for  this 
reason  it  was  introduced  into  Masonry.  But  it  is  not 
the  only  author  of  the  blessings  and  comforts  we  enjoy 
in  this  world,  for  we  are  equally  indebted  to  the  elements, 
earth,  air,  fire,  and  water ;  which  are  all  a  means  of 
happiness  bestowed  upon  us  by  the  bounty  of  an  allwise 
Providence.  And  lastly,  because  in  the  opinion  of  some 
of  our  divines,  the  Sun  is  the  place  of  hell,  or  of  punish- 
ment for  lost  souls,  and  it  would  not  therefore  have  been 
designated  in  Freemasonry  by  so  conspicuous  an  object 
as  the  emblem  of  Prudence. 

In  another  series  of  Lectures  used  in  the  last  century, 
the  Blazing  Star  is  thus  defined :  "It  is  placed  in  the 
centre,  ever  to  be  present  to  the  eye  of  the  Mason,  that 
his  heart  may  be  attentive  to  the  dictates,  and  steadfast 
in  the  laws,  of  Prudence ;  for  prudence  is  the  rule  of  all 
virtues  ;  prudence  is  the  path  which  leads  to  every  degree 
of  propriety;  prudence  is  the  channel  from  whence  self- 
approbation  for  ever  flows ;  she  leads  us  forth  to  worthy 
actions ;  and,  as  a  Blazing  Star,  enlightens  us  through 
the  dreary  and  darksome  paths  of  life." 

That  section  of  the  Craft  which  were  known  by  the 
name  of  ancient  Masons,  used  the  following  formula  at 
the  latter  end  of  the  century:  "The  Blazing  Star  or 
glory  in  the  centre  reminds  us  of  that  awful  period  when 
the  Almighty  delivered  the  two  tables  of  stone  containing 
the  Ten  Commandments  to  his  faithful  servant  Moses  on 
Mount  Sinai,  when  the  rays  of  his  divine  glory  shone  so 
bright,  that  none  could  behold  it  without  fear  and  trem- 
bling. It  also  reminds  us  of  the  omnipresence  of  the 
Almighty,  overshadowing  us  with  his  divine  love,  and 
dispensing  his  blessings  amongst  us ;  and  by  its  being 
placed  in  the  centre,  it  further  reminds  us,  that  wherever 
we  may  be  assembled  together,  God  is  in  the  midst  of 
us,  seeing  our  actions,  and  observing  the  secret  intents 
and  movements  of  our  hearts." 

The  continental  definition  is,  "  it  is  no  matter  whether 
the  figure  of  which  the  Blazing  Star  forms  the  centre,  be 
a  square,  triangle,  or  circle,  it  still  represents  the  Sacred 


OF   GLORY.  257 

Name  of  God,  as  an  universal  spirit  who  enlivens  onr 
hearts,  purifies  our  reason,  increases  our  knowledge,  and 
makes  us  wiser  and  better  men." 

But  the  Masons  who  lived  nearer  to  the  great  revival, 
and  were  cotemporary  with  the  celebrated  Bro.  Dunc- 
kerley,  a  barrister,  with  royal  blood  in  his  veins,  whose 
authority  in  Masonry  was  paramount,  and  by  whose 
opinions  all  the  measures  of  the  Grand  Lodge  were 
regulated,  applied  this  symbol  in  a  sense  much  more 
appropriate  and  sublime.  It  was  said  to  represent  "  the 
Star  which  led  the  wise  men  to  Bethlehem,  proclaiming 
to  mankind  the  nativity  of  the  Son  of  God,  and  here 
conducting  our  spiritual  progress  to  the  Author  of  our 
redemption."  And  this  application  of  the  symbol  is 
blended  with  the  former  by  our  transatlantic  brethren  in 
this  definition.  "  The  Blazing  Star  is  emblematical  of 
that  prudence  which  ought  to  appear  conspicuous  in  the 
conduct  of  every  Mason  ;  and  is  more  especially  com- 
memorative of  the  Star  which  appeared  in  the  East  to 
guide  the  wise  men  to  Bethlehem,  and  proclaim  the 
birth  and  the  presence  of  the  Son  of  God." 

Now  it  is  observable  that  the  land  of  Judea,  where  the 
angels  proclaimed  "  glory  to  God,  peace  on  earth,  and 
good  will  towards  men,"  had  been  a  beacon  and  a  Blazing 
Star  to  the  rest  of  the  world  for  1500  years  at  the  least, 
or  2000  if  the  calculation  be  made  from  the  divine 
manifestations  to  Abraham,  before  the  Star  which  indi- 
cated the  place  where  Jesus  was  found  by  the  Magi 
made  its  appearance.  The  whole  world  were  involved 
in  the  darkness  of  idolatry,  and  the  Spurious  Freemasonry 
reigned  triumphantly  in  its  deepest  caverns,  while  the 
land  of  Canaan,  occupying  a  central  situation,  was  pre- 
served by  the  allwise  Disposer  of  events,  as  a  Light 
shining  in  a  dark  place.  There  the  true  religion  dis- 
played its  blessings  to  those  who  were  inclined  to  profit 
by  them  ;  and  constituted  a  type  of  that  more  effulgent 
blaze  of  glory  which  should  penetrate  to  the  remotest 
corners  of  the  earth,  when  the  Great  Light  from  heaven 
was  manifested  which  was  ordained  to  enlighten  every 
man  in  whatever  part  of  the  world  he  may  dwell.9 

The  Blazing  Star  which  constituted  the  essence  and 

9  John  i.,  9. 


25S  THE    SYMBOL 

glory  of  the  typical  religion,  was  the  Shekinah  taber- 
nacling in  the  Holy  of  Holies ;  while  that  of  the  true 
religion  was  "  the  Word  that  was  made  flesh  and  dwelt 
among  us,  and  we  beheld  his  glory,  as  of  the  only 
begotten  of  the  Father,  full  of  grace  and  truth."10  The 
light  of  this  Day-spring,  or  glorious  Star  in  the  East, 
has  illuminated  the  world,  dispersing  the  darkness  of 
ignorance,  and  enlightening  the  minds  of  men  with  the 
blessed  rays  of  divine  truth.  "  St.  John  was  the  Morning 
Star  that  preceded  the  Sun  of  Righteousness  at  his  rising ; 
an  event,  the  glory  of  which  is  due  to  the  tender  mercy 
of  God,  since  towards  the  production  of  it  man  can  do 
no  more  than  he  can  do  towards  the  causing  the  natural 
sun  to  rise  upon  the  earth.  The  blessed  effects  of  the 
Day-spring,  which  then  dawned  from  on  high,  and 
gradually  increased  more  and  more  unto  the  perfect  day, 
were  the  dispersion  of  ignorance,  which  is  the  darkness 
of  the  intellectual  world ;  the  awakening  of  men  from 
sin,  which  is  the  sleep  of  the  soul ;  and  the  conversion 
and  direction  of  their  hearts  and  inclinations  into  the 
way  of  peace  ;  that  is,  of  reconciliation  to  God  by  the 
blood  of  Christ,  to  themselves  by  the  answer  of  a  conscience 
cleansed  from  sin,  and  to  one  another  by  mutual  love."11 

Now  a  Star,  in  hieroglyphical  language,  always  denoted 
a  God.  Thus  when  Balaam  predicted  that  a  Star  should 
arise  out  of  Jacob  and  a  Sceptre  out  of  Israel,  he  referred 
to  the  Lawgiver  or  Shilo,  of  whom  that  patriarch  had 
already  spoken.  A  Star  out  of  Jacob,  and  a  God  out  of 
Jacob,  would  therefore  be  parallel  expressions.  And 
who  could  that  God  be  who  should  bear  the  sceptre  of 
Israel  as  King  of  kings  and  Lord  of  lords,  but  the  Theo- 
cratic King  of  Israel,  Jehovah,  the  Messiah,  or  Christ  ? 

On  this  prophecy  Bishop  Warburton  observes,  with  his 
usual  acuteness,  that  it  "  may  possibly  in  some  sense 
relate  to  David,  but  without  doubt  it  belongs  principally 
to  Christ.  Here  the  metaphor  of  a  Sceptre  was  common 
and  popular  to  denote  a  ruler  like  David ;  but  the  Star, 
though,  like  the  other,  it  signified  in  the  prophetic  writ- 
ings a  temporal  prince  or  ruler,  yet  had  a  secret  and 
hidden  meaning  likewise;  for  a  Star  in  the  Egyptian 
hieroglyphics  denoted  God.  Thus  God,  in  the  prophet 

10  Ibid,  v.,  14.  HBp.  Home's  Life  of  John. 


OF    GLORY.  259 

Amos,  reproving  the  Israelites  for  their  idolatry  on  their 
first  coming  out  of  Egypt,  says,  Have  ye  offered  unto  me 
sacrifices  and  offerings  in  the  wilderness  forty  years,  O 
house  of  Israel  ?  But  ye  have  borne  the  tabernacle  of 
Moloch  and  Chiun  your  images,  the  Star  of  your  God 
which  ye  made  to  yourselves.12  The  Star  of  your  God 
is  here  a  noble  figurative  expression  to  signify  the  image 
of  your  God ,  for  a  Star  being  employed  in  the  hiero- 
glyphics to  signify  God,  it  is  used  here  with  great 
elegance  to  signify  the  material  image  of  a  God ;  the 
words  the  Star  of  your  God  being  only  a  repetition,  so 
usual  in  the  Hebrew  tongue,  of  the  preceding — Chiun, 
your  images ;  and  not,  as  some  critics  suppose,  the  same 
with  your  God  Star,  sidus  Deum  vestrum.  Hence  we 
conclude  that  the  metaphor  here  used  by  Balaam  of  a 
Star,  was  of  that  abstruse,  mysterious  kind,  and  so  to  be 
understood;  and  consequently,  that  it  related  only  to 
Christ,  the  eternal  Son  of  God."13  The  Great  Architect 
of  the  universe  is  therefore  symbolized  in  Freemasonry 
by  the  Blazing  Star,  as  the  herald  of  our  salvation. 

Almost  every  divine  appearance,  from  the  creation  of 
the  world  to  the  advent  of  Christ,  was  attended  with 
this  luminous  appearance,  only  with  different  degrees  of 
brilliancy  ;  and  therefore  the  Star  in  the  East,  which  was 
seen  by  the  wise  men,  would  have  the  same  reference. 
And  as  a  prediction  of  its  announcement  had  been  em- 
bodied in  the  Spurious  Freemasonry  of  all  nations,  we 
cannot  wonder  that,  when  it  appeared,  they  should  fol- 
low its  direction.  And  their  expectations  were  not 
deceived,  for  it  conducted  them  to  the  Holy  Land,  and 
became  stationary  over  the  town  of  Bethlehem,  the  very 
place  where  the  expected  Deliverer  was  to  be  found.14 
It  was  the  same  glory  of  the  Lord  which,  on  the  night 
of  the  nativity,  shone  round  about  the  pious  shepherds; 
and  being  probably  of  a  globular  form,  it  ascended  along 
with  the  celestial  choir  of  angels ;  and  might  hence  have 
been  visible  in  its  ascent  at  the  distance  of  five  or  six 
hundred  miles,  diminished  to  the  size  of  a  star,  hovering 
over  the  land  of  Judea. 

This  appearance  must  have  strongly  attracted  the  notice 

12  Amos  v.,  25,  26.  13  Div.  Leg.,  Book  ii.,  s.  4 

14  Matt,  ii.,  9. 


2GO  THE    SYMBOL 

and  excited  the  speculations  of  mankind.  And  ii  these 
Magi,  as  is  extremely  probable,  were  the  descendants  of 
Balaam  who  prophesied  of  this  very  Star,  and  also  of  the 
school  of  Daniel,  who  foretold  the  precise  time  of  the 
coming  of  Messiah,  their  journey  to  Palestine  is  very 
naturally  accounted  for ;  and  it  is  explained  in  a  masonic 
degree  called  the  Illustrious  Order  of  the  Cross ;  as  is 
also  their  adoration  of  the  Divine  Child,  who  was  a  light 
to  lighten  the  Gentiles,  and  a  glory  to  his  people  Israel ; 
the  Day-spring  from  on  high ;  the  bright  and  morning 
Star ;  the  Day  Star  which  riseth  in  our  hearts.15  And  at 
his  crucifixion,  the  Light  being  extinguished,  universal 
darkness  overspread  the  face  of  the  whole  earth,  and 
obscured  the  light  of  the  Sun. 

It  was,  indeed,  the  universal  belief  of  all  nations,  that 
the  appearance  of  a  new  Star  should  indicate  an  avatar  of 
the  Deity,  who  should  descend  upon  earth  to  teach  man- 
kind the  Truth,  and  point  out  the  way  to  everlasting 
happiness.  And  Chalcidius,  in  his  commentary  on  the 
Timoeus  of  Plato,  says,  "  When  this  Star  had  been  seen 
by  some  truly  wise  men  amongst  the  Chaldeans,  who  were 
well  versed  in  the  contemplation  of  the  heavenly  bodies, 
they  made  enquiry  concerning  the  birth  of  the  Deity; 
and  when  they  had  found  him  they  paid  him  the  worship 
and  adoration  which  were  due  to  so  great  a  Being." 

But  the  Blazing  Star  must  not  be  considered  merely 
as  the  creature  which  heralded  the  appearance  of 
T  G  A  0  T  U,  but  the  expressive  symbol  of  that  great 
Being  himself,  who  is  described,  as  we  have  just  seen,  by 
the  magnificent  appellations  of  the  Day-spring  or  Rising 
Sun  ;16  the  Day  Star  ;17  the  Morning  Star  ;13  and  the  bright  or 
Blazing  Star  ;19  This,  then,  is  the  supernal  reference  of  the 
Blazing  Star  of  Masonry;  attached  to  a  science,  which, 
like  the  religion  it  embodies,  is  universal,  and  applicable 
to  all  times  and  seasons,  and  to  every  people  that  ever 
did  or  ever  will  exist  on  our  ephemeral  globe  of  earth. 

It  was  from  a  similar  interpretation  of  the  prophecy  of 
Balaam  that  the  Gnostics  and  Basilideans  erroneously 
identified  Christ  with  the  material  Sun,  which  constituted 


15  Luke  ii.,  23.  i.,  78.      Rev.  xxii.,  16.       2  Peter  i.,  19. 

18  Luke  ii.,  78.         17  2  Peter,  ut  supra.         18  Rev.  ii.,  28. 

19  Rev.  xxii.,  16. 


OF    GLORY  261 

their  Blazing  Star.  St.  Jerome  in; brms  us  that  they  gave 
to  the  Almighty  the  monstrous  name  of  Abraxas,  pre- 
tending that,  from  the  agreement  of  the  import  of  the 
Greek  letters  composing  that  word  with  the  number  of 
days  in  the  Sun's  course,  Abraxas  was  identified  with 
the  Sun  or  Blazing  Star,  as  the  latter  was  identified  with 
Christ.  The  heathen  entertained  the  same  idea  with 
respect  to  Mithras,  who  was  also  considered  as  a  Mediator 
between  God  and  man.  St.  Austin  explains  the  doctrine 
by  saying  that  Basilides  entertained  the  idea  that  there 
were  365  heavens,  corresponding  with  the  number  of  days 
in  the  ancient  year,  and  with  the  name  Abraxas  or  the 
Sun,  which  was  therefore  considered  to  be  holy  and 
worthy  of  veneration.  The  notation  is  thus  expressed, 

A        B        P        A        X        A        S 

1         2       ICO        1        60        1        200=365 

The  same  may  be  said  of  the  word  Mithras  or  Meithras ; 
and  it  is  well  understood  that  those  pseudo-christians 
worshipped  the  Sun  under  these  two  names,  both  of 
which  signify  that  luminary ;  and  it  is  evident  from  many 
of  the  gems  which  are  yet  in  existence,  and  have  been 
copiously  illustrated  by  Montfaucon,  that  they  considered 
Jesus  Christ  to  be  the  material  Sun. 

Thus  these  heretics  mingled  truth  and  falsehood,  and 
produced  a  system  which  the  Rosicrucians  of  the  middle 
ages  remodelled  for  cabalistical  purposes ;  and  the  world 
is  indebted  to  Freemasonry  for  the  exposure  of  its  perni- 
cious principles,  and  the  restoration  of  symbolical 
machinery  to  the  primitive  design  of  promulgating  the 
true  Faith,  and  vindicating  the  purity,  of  divine  revela- 
tion. 

The  final  manifestation  of  the  Great  Architect  of  the 
universe  is  recorded  in  the  ingenious  degree  of  Knight  of 
the  East  and  West,  taken  from  the  book  of  Revelation. 
"  And  I  saw  heaven  opened,  and  behold  a  White  Horse ; 
and  he  that  sat  upon  him  was  called  Faithful  and  True  ; 
and  in  righteousness  he  doth  judge  and  make  war.  His 
eyes  were  as  a  flame  of  fire,  (Blazing  Star),  and  on  his 
head  were  many  crowns;  and  he  had  a  Name  written 
that  no  man  knew  but  himself.  And  he  was  clothed 
with  a  vesture  dipped  in  blood;  and  his  name  is  called 
the  Word  of  God.  And  the  armies  which  were  in  heaven 


THE    SYMBOL 

followed  him  upon  white  horses,  clothed  in  fine  linen, 
white  and  clean.  And  out  of  his  mouth  goeth  a  sharp 
sword,  that  with  it  he  should  smite  the  nations;  and  he 
should  rule  them  with  a  rod  of  iron ;  and  he  treadeth 
the  wine  press  of  the  fierceness  and  wrath  of  Almighty 
God.  And  he  hath  on  his  vesture  and  on  his  thigh  a 
name  written,  KING  OF  KINGS  AND  LORD  OF  LORDS."20 

The  masonic  meaning  of  the  Sun,  Moon,  and  Seven 
Stars,  is  familiar  to  every  well  instructed  brother,  and 
it  will  therefore  require  only  a  few  words  to  make  it 
more  distinctly  understood.  They  are  placed  in  our  sym- 
bol, without  the  Cloudy  Canopy,  because  in  the  regions 
which  it  conceals  from  our  view,  they  are  perfectly  use- 
less, being  enlightened  by  the  "  Glory  of  God  and  the 
Lamb."  And  even  to  ourselves,  the  genial  effects  of  the 
sun's  rays  would  be  deprived  of  their  most  essential  pro- 
perties, if  they  were  not  modified  by  the  atmosphere 
which  surrounds  our  globe.  "  The  eye  is  indebted  to  it 
for  all  the  magnificence  of  sunrise,  the  full  brightness 
of  its  meridian  height,  the  chastened  radiance  of  the 
gloaming,  and  the  clouds  that  cradle  near  the  setting  sun. 
But  for  the  atmosphere,  the  rainbow  would  want  its 
triumphal  arch,  and  the  winds  would  not  send  their 
fleecy  messengers  on  errands  round  the  heavens.  The 
cold  ether  would  not  shed  its  snow-feathers  on  the  earth, 
nor  would  drops  of  dew  gather  on  the  flowers.  The 
kindly  rain  would  never  fall ;  hail,  storm,  nor  fog  diver- 
sify the  face  of  the  sky.  Our  naked  globe  would  turn  its 
tanned,  unshadowed  forehead  to  the  sun,  and  one  dreary, 
monotonous  blaze  of  light  and  heat  dazzle  and  burn  up  all 
things." 

Were  there  no  atmosphere,  the  evening  sun  would  in 
a  moment  set,  and,  without  warning,  plunge  the  earth 
in  darkness.  But  the  air  keeps  in  her  hand  a  sheaf  of 
rays,  and  lets  them  slip  but  slowly  through  her  fingers ; 
so  that  the  shadows  of  evening  gather  by  degrees,  and 
the  flowers  have  time  to  bow  their  heads,  and  each  creature 
space  to  find  a  place  of  rest  and  nestle  to  repose.  In  the 
morning  the  garish  sun  would,  at  one  bound,  burst  from 
the  bosom  of  night  and  blaze  above  the  horizon  ;  but  the 
air  watches  for  his  coming,  and  sends  at  first  but  one 

20  Rev.  xix.,  11-16. 


OF    GLORY.  263 

little  ray  to  announce  his  approach,  and  then  another 
and  by  and  by  a  handful ;  and  so  gently  draws  aside  the 
curtain  of  night,  and  slowly  lets  the  light  fall  on  the 
face  of  the  sleeping  earth,  till  her  eyelids  open,  and  like 
man,  she  goeth  forth  again  to  her  labour  until  the 
evening."21 

In  the  Apocalypse  mention  is  made  of  "a  woman 
clothed  with  the  sun,  with  the  moon  under  her  feet,  and 
upon  her  head  a  crown  of  twe-lve  stars."22  According  to 
our  best  commentators,  the  woman  was  a  type  of  the 
Church  of  Christ;  she  was  clothed  with  the  sun,  to 
denote  the  blessing  of  light  and  knowledge  which  this 
Church  enjoys  by  the  gracious  goodness  of  Jesus  Christ 
the  Sun  of  Righteousness.  The  moon  was  placed  under 
her  feet  to  indicate  the  prostration  of  the  Jewish  ceremo- 
nial law ;  and  the  crown  of  twelve  stars  was  intended  as 
a  symbol  to  denote  that  the  Christian  Church  had  the 
advantage  of  being  illuminated  by  the  inspiration  of  the 
twelve  Apostles. 

The  worship  of  the  Sun  was  common  to  most  heathen 
nations.  According  to  Herodian,  the  Emperor  Aurelian 
erected  a  magnificent  Temple  to  this  deity,  in  which  he 
placed  statues  of  the  Sun  and  Bel,  which,  along  with  the 
other  precious  decorations,  were  brought  from  Palmyra. 
Montfaucon23  has  given  an  image  of  the  Sun  as  worship- 
ped by  the  Romans.  It  is  the  bust  of  a  man  placed  upon 
an  eagle,  having  his  head  surrounded  with  a  nimbus,  and 
the  following  inscription : 

Soli  sanctissimo  sacrum 
Tiberius  Claudius  Felix  et 

Claudia  Helpis  et 

Tiberius  Claudius  Alypus  filius  eorum 
Votum  solverunt  libens  (sic)  inerito 

Calbienscs  de  Cohorte  tertia. 

Lipsius,  in  the  thirty-sixth  Op.  of  his  Virgo  Hallensis, 
furnishes  a  similar  form  of  address  to  the  Virgin  Mary  as 
the  queen  of  heaven.  "0  goddess!  thou  art  the  Queen 
of  heaven,  of  the  sea,  of  the  earth,  above  whom  there  is 
nothing  but  God.  Thou  Moon,  next  to  him  the  Sun, 
whom  I  implore  and  invocate ;  protect  and  take  care  of 

81  Quarterly  Review.  22  Rev.  xii.,  1. 

23  Vol.  ii.,  plate  54. 


2G4  THE    SYMBOL 

us  both  in  public  and  private.  Thou  hast  seen  us  these 
forty  years  tossed  in  a  public  storm ;  0  Mary,  calm  this 
tumultuous  sea.  Hanc  pennam  tibi  nunc,  Diva,  merito, 
consecravit  Lipsius."  The  nations  on  the  borders  of  the 
Holy  Land  paid  divine  honours  to  the  Moon  as  the  Queen 
of  Heaven ;  and  the  Jews  suffered  themselves  to  be 
seduced  into  the  same  species  of  idolatry.  The  prophet 
Jeremiah  represents  them  as  inviting  each  other  to  com- 
mit this  abomination.  "  Let  us  sacrifice  to  the  Queen 
of  Heaven,  and  pour  out  our  drink  offerings  to  her."24 

There  is  a  sublime  reference  attached  to  the  symbol 
of  Seven  Stars  in  the  sacred  writings  of  the  Jews,  that 
ought  not  to  be  overlooked.  Stars  were  sometimes  used 
as  emblems  of  earthly  potentates,  and  at  others  of  the 
ministers  of  God's  sanctuary;  but  they  have  a  much 
higher  destination.  They  represent  the  Seven  Eyes 
mentioned  by  Zechariah,  which  typify  the  care  of  divine 
providence,  ever  watchful  to  promote  the  welfare  of  his 
creatures;  and  the  Seven  Lamps  of  the  Apocalypse, 
which  symbolize  the  Holy  Spirit  of  God;  whence  are 
also  derived  the  seven  spiritual  gifts  of  a  Christian  man. 
In  the  degree  of  Knights  of  the  East  and  West,  the 
Seven  Stars  are  explained  to  signify  the  seven  qualities 
which  ought  to  distinguish  a  Freemason,  viz.,  Friendship, 
Union,  Submission,  Discretion,  Fidelity,  Prudence,  and 
Temperance. 

The  number  is  remarkable,  for  it  was  always  considered 
by  the  heathen,  as  well  as  by  the  Jews,  to  designate 
perfection,  and  was  hence  the  symbol  of  heaven.  The 
followers  of  Mahomet  adopted  a  similar  opinion;  and 
the  seven  editions  of  the  Koran  were  called  by  the  name 
of  "the  seven  traditions;"  and  they  believe  that  the 
throne  of  God  is  surrounded  by  seven  spirits  or  archan- 
gels, called  Michael,  Gabriel,  Lamael,  Raphael,  Zachariel, 
Anael,  and  Oriphiel. 

The  Holy  Spirit  of  God  thus  symbolized  was  known 
to  the  pious  Jews,  for  David  prays  that  God  will  not 
withdraw  his  Holy  Spirit  from  him.25  The  streams  of 
water  mentioned  by  Isaiah  and  other  prophets,26  when 
the  fructifying  influence  of  the  Sun  should  be  sevenfold, 

"Jcr.xliv.,  17.  25Ps.  li.f  11. 

25  Isai.  xxx.,  25,  xliv.,  3,  &c. 


OF    GLORY.  265 

or  as  the  light  of  seven  days,  to  heal  the  spiritual  wounds 
of  his  people,  had  the  same  reference.  Indeed,  "the 
Hebrew  poets,  to  express  happiness,  prosperity,  and  the 
advancement  of  kingdoms,  make  useful  images  taken 
from  the  most  striking  parts  of  Nature,  from  the  heavenly 
bodies,  the  Sun,  Moon,  and  Stars,  shining  with  increased 
splendour,  and  never  setting ;  while  calamities,  such  as 
the  overthrow  and  destruction  of  kingdoms,  are  repre- 
sented by  opposite  images."27  The  suffusion  of  the  Holy 
Spirit,  as  predicted  by  the  Jewish  prophets,  is  frequently 
referred  to  in  the  New  Testament.28 

Now  by  the  Symbol  before  us  we  must  understand 
the  one  Holy  Spirit  shining  with  sevenfold  power,  as  the 
prophet  assures  us  should  be  the  case  when  it  was  com- 
municated to  man.  The  Saviour  himself  says  that  "the 
seven  Spirits  of  God,  symbolized  by  Seven  Stars,"29  are 
in  his  possession,  and  that  he  will  give  them  to  whom 
he  pleases  by  prayer  to  his  Father;30  and  the  Father,  on 
his  part,  promises  to  bestow  the  grace  in  the  name  of 
"the  Spirit  of  his  Son."31  It  is  described  as  Seven 
lamps  of  fire  burning  before  the  throne  of  God;32  and 
they  actually  appeared  on  the  heads  of  the  Apostles  at 
Pentecost  as  so  many  Stars,  to  represent  the  accession 
of  light  and  truth  which  were  then  infused,  when  an 
universal  knowledge  was  imparted,  along  with  the  power 
of  speaking  all  languages ;  and  no  possibility  left  upon 
their  minds  of  relapsing  into  error  or  misconception  while 
teaching  the  true  system  of  salvation  through  a  Mediator, 
and  the  indispensable  necessity,  which,  from  that  time 
forth,  was  imperative  on  all  people  to  pay  an  equal 
respect  to  duties,  whether  to  God,  their  neighbour,  or 
themselves,  as  a  proper  preparation  for  an  eternal  resi- 
dence in  another  and  a  better  world. 

27  Bp.  Lowth  on  Isaiah  xxx.,  26.  28  Gal.  iii.,  14,  et  passim. 

29  Rev.  iii.,  1,  and  v.,  6.  80  John  xiv.,  16. 

81  Gal.  iv.,  6.  s*  Rev.  i.,  4. 
12 


266  THE    SYMBOL 


LECTURE  XII. 


(Bpbtle 


TO 


BRO  ALEX.  GRANT,  ESQ.,  D.  P.  G.  M.  FOR  DERRY  AND 
DONEGAL,  THE  FOUNDER,  AND  HON.  MEMBER  OF 
THE  LODGES  126,  265,  279,  282,  AND  284  ON  THE 

REGISTRY    OF     ENGLAND;     AND    OF    46,    196,    332, 
407,  AND  589  ON  THAT  OF  IRELAND. 

—  F.  H.  M'CAUSLAND,  w.  M. 

HENRY  S.  SKIPTON,  S.  W. 

REV.  E.  M.  CLARKE,  J.  W. 

J.  W.  EAMES,  P.  M. 

—  JOHN  PRILL,  SEC. 

JOHN  KEYS,  TREA. 

WILLIAM  THOMPSON,  S.  D. 

—  ISAAC  STIRLING,  J.  D. 

Of  the  Lodge  Light  of  the  North,  Londonderry. 


My  DEAR  BRETHREN, 

I  beg  you  will  accept  my  warmest  acknowledgments 
for  the  distinction  which  you  have  been  pleased  to  confer 
upon  me.  I  am  gratified  by  every  new  evidence  of  the 
effects  of  my  humble  labours,  because  it  conveys  an 
unsolicited  opinion  that  they  have  not  been  entirely 
useless.  And  although  I  do  not  entertain  the  vanity  of 
supposing  that  the  rapid  progress  which  distinguishes 
Freemasonry  at  the  present  day  has  been  produced  by 


OF    GLORY.  267 

any  exertions  of  mine,  yet  I  am  not  without  hope  that 
the  course  I  have  pursued  for  so  many  years  to  place  the 
Order  before  the  world  in  its  true  position,  and  to  show 
the  connection  of  general  literature  with  its  various 
s-ubjects  of  disquisition,  has  contributed  in  some  slight 
degree  to  disarm  prejudice,  and  dispose  the  initiated  to 
admit  our  claims  to  public  estimation  with  somewhat 
of  a  better  temper  than  they  manifested  half  a  century 
ago. 

Freemasonry  is  a  noble  Order,  and  embraces  a  fund 
of  information  which  not  only  tends  to  modify  the 
manners  and  dispositions  of  mankind  in  this  world,  but 
possesses  a  direct  influence  on  their  preparation  for  the 
world  beyond  the  grave.  It  was  the  universality  of  its 
principles  which  first  enlisted  my  sympathies  in  its 
behalf;  and  a  more  extended  view  of  its  beauty  and 
usefulness  has  confirmed  the  impression,  and  made  it  the 
solace  and  comfort  of  my  old  age. 

I  have  taken  the  liberty  of  dedicating  the  following 
Lecture  on  the  general  import  of  our  glorious  symbol, 
which  forms  the  Consummatum  est  of  Freemasonry,  to 
the  W.  M.,  officers  and  brethren  of  the  lodge,  so  aptly 
denominated  the  Light  of  the  North,  because  it  will 
display  to  the  inhabitants  of  the  northern  districts  of 
Ireland  the  results  of  that  benign  system  of  Light  which 
we  call  Freemasonry.  It  elevates  the  soul  by  a  gradu- 
ated ascent  to  the  realms  above,  founded  on  that  secure 
basis  which  is  distinguished  in  Masonry  by  the  peculiar 
name  of  Light ;  and  advances  the  worthy  brother  from 
earth  to  "  a  celestial  canopy  sprinkled  with  golden  stars ;" 
thus  realizing  the  expectations  of  an  active  and  useful 
life,  employed  in  the  duties  recommended  by  the  Lec- 
tures of  Masonry.  Past,  Present,  and  Future  unite  in 
cementing  this  delightful  consummation.  The  past  is 
consecrated  by  memory  and  HOPE  ;  the  present  by 
FAITH;  and  the  future  by  CHARITY;  thus  completing 
the  cycle  of  human  existence. 

But  while,  as  Masons,  wre  thus  strive  to  make  our 
calling  and  election  sure  by  works  of  piety  and  charity, 
we  must  never  forget  that  moral  virtue  alone  will  not 
guide  us  to  the  summit  of  the  Ladder.  The  first  step  is 
Faith,  and  on  that  celestial  virtue  all  our  efforts  must  be 
based.  It  is  the  Great  Light  which  must  enlighten  our 


ii68  THE    SYMBOL 

path  from  the  cradle  to  the  grave;  and  our  only  safe 
guide  through  the  devious  ways  which  we  are  bound  to 
tread  in  our  passage  from  this  world  to  another.  It  is 
the  evidence  of  things  not  seen,  the  substance  of  things 
hoped  for.  From  this  high  principle  our  benevolence 
should  flow  in  an  uninterrupted  stream,  producing  a  rich 
harvest  of  good  works  to  the  glory  of  our  Father  which 
is  in  heaven. 

Such  are  the  doctrines  which  I  believe  to  be  imbedded 
in  the  system  of  Freemasonry,  and  if  they  be  kept 
steadily  in  our  view  during  our  mortal  pilgrimage,  they 
will  gradually  advance  us  step  by  step  on  the  innumera- 
ble rounds  of  the  masonic  Ladder,  till  we  attain  to  that 
ethereal  mansion  at  its  summit  where  the  just  exist  in 
perfect  bliss  to  all  eternity ;  where,  as  our  Lectures  pre- 
dicate, we  shall  be  for  ever  happy  with  God  T  G  A  0  T  U, 
being  justified  by  faith  in  his  most  precious  blood. 

Believe  me  to  be, 
My  dear  Brethren  and  Friends, 

Your  faithful  Servant  and  Brother, 

GEO.  OLIVER,  D.D., 
Honorary  Member  of  the  Lodge. 


SCOP  WICK  VICARAGE, 
May  1st,  1850. 


OF    GLORY.  269 


Itrture  $t  Ctwlftfj. 

General  import  of  the  Symbol  of  Glory — the  Consummalum 
est  of  Freemasonry. 

"  His  birth  is  as  the  morning ;  his  strongest  time,  or  his  middle 
time  (be  his  time  long  or  short)  is  as  his  noon ;  and  his  night  is  that 
when  he  takes  leave  of  the  world,  and  is  laid  in  the  grave  to  sleep 
with  his  fathers.  This  hath  been  the  state  of  every  one  since  first 
the  world  had  any  on  it.  The  day  breaking,  the  sun  ariseth ;  the  sun 
arising,  continues  moving ;  the  sun  moving,  noontide  maketh  ;  noon- 
tide made,  the  sun  declines ;  the  sun  declining,  threatens  setting ;  the 
sun  setting,  night  cometh;  and  night  being  come,  our  life  is  ended. 
Thus  runs  away  our  time.  If  He  that  made  the  heaven's  sun  hath 
set  our  lives'  sun  but  a  small  circumference,  it  will  the  sooner  climb 
into  noon,  the  sooner  fall  into  night.  The  morning,  noon,  and  eve 
ning — these  three  conclude  our  living." 

HEXAMERON. 

44  Elysium  shall  be  thine,  the  blissful  plains 
Of  utmost  earth,  where  Rhadamanthus  reigns. 
Joys  ever  young,  unmix' d  with  pain  and  fear, 
Fill  the  wide  circle  of  th'  eternal  year ; 
Stern  winter  smiles  on  that  auspicious  clime ; 
The  fields  are  florid  with  unfading  prime. 
From  the  bleak  pole  no  winds  inclement  blow. 
Mould  the  round  hail,  or  flake  the  fleecy  snow. 
But  from  the  breezy  deep  the  blest  inhale 
The  fragrant  murmurs  of  the  western  gale. 
This  grace  peculiar  will  the  gods  afford." 

POPE'S  HOMER. 

THE  glorious  symbol  which  forms  the  subject  of  the 
preceding  Lectures  can  be  considered  in  no  other  light 
than  3.s  a  grand  and  expressive  type  of  the  progress  of  a 
good  and  worthy  brother  from  this  world  to  the  next. 
And  in  that  point  of  view  it  constitutes  one  of  our  most 
happy  emblems,  and  reflects  great  credit  on  the  Order. 
Exclude  this  comprehensive  hieroglyphic,  and  the  Light 
of  Masonry  would  burn  dimly,  if  not  be  altogether  extin- 
guished. True,  there  are  an  abundance  of  other  symbols 


270  THE    SYMBOL 

in  the  system,  which  embrace  appropriate  references, 
and  the  meaning  of  some  of  them  is  very  significant ;  but 
this  includes  a  general  view  of  everything  valuable  in 
time  and  eternity.  It  commences  in  the  deepest  recesses 
of  that  celebrated  locality  which  has  been  received  by 
many  sound  professors  of  our  faith,  as  well  as  by  the 
learned  Jewish  doctors,  as  the  sacred  scene  of  the  last 
judgment;  and  terminates  in  the  highest  heaven; — it 
opens  in  the  lowest  of  valleys,  and  closes  on  the  holy 
mountain  of  the  Apocalypse ; — it  has  its  origin  in  dark- 
ness, and  ends  in  a  burst  of  glorious  light. 

Such  is  the  life  of  man.  Generated  in  darkness,  he 
enters  into  the  world  poor,  and  miserable,  and  naked. 
Unable  to  help  himself,  he  depends  entirely  on  the  assist- 
ance of  others  for  the  preservation  of  his  existence.  He 
sees  nothing,  he  hears  nothing,  he  knows  not  friend  from 
foe.  He  is  a  point;  a  feeble  insignificant  nonentity, 
sensible  to  nothing  but  mere  animal  instincts.  His  life 
moves  in  a  circle  of  darkness,  ignorance,  and  imbecility; 
and  escaping  danger  only  by  the  protection  of  Provi- 
dence, and  the  watchful  care  and  attention  of  those  who 
are  his  natural  guides  and  guardians,  during  his  helpless, 
poor,  and  pennyless  state. 

This  unpropitious  view  of  human  nature  does  not 
continue  long.  The  initiatory  rite  of  his  religion  is  per- 
formed, and  his  faculties  begin  to  expand.  He  becomes 
able  to  distinguish  his  friends  from  strangers ;  he  under- 
stands the  words  of  those  that  are  about  him;  and 
answers  them  first  by  smiling  looks,  and  afterwards  by 
a  lisping  imitation  of  words,  which  soon  change  into 
articulate  sentences ;  concise,  indeed,  but  sufficiently  ex- 
pressive to  convey  the  intended  meaning.  He  stands  on 
his  feet — he  walks — he  runs — and  the  weak  and  helpless 
infant  becomes  a  vigorous  boy,  in  the  full  and  happy 
enjoyment  of  his  newly  acquired  faculties. 

The  circle  widens.  Like  a  rough  ashlar  in  the  hands 
of  the  workman,  or  a  lump  of  clay  under  the  plastic 
science  of  the  potter,  the  infant  mind  becomes  moulded 
into  form.  He  is  taught  to  read,  and  his  intellect  begins 
its  work.  Thought  and  reflection  spring  up  as  his  edu- 
cation advances ;  and  approaching  manhood  brings  him 
acquainted  with  the  secrets  of  the  Book  of  Life,  where 
he  finds  the  two  great  parallels  who  personate  faith  and 


OF    GLORY.  271 

practice :  by  whom  he  is  taught  to  regulate  his  life  and 
actions  according  to  their  dictates,  if  he  be  ambitious  of 
peace  in  this  world  or  happiness  in  the  next. 

At  this  period  of  his  life,  Freemasonry  recommends  to 
his  most  serious  contemplation  the  volume  of  the  Sacred 
Law;  charging  him  to  consider  it  as  the  unerring  stand- 
ard of  truth  and  justice,  and  to  regulate  his  actions  by 
the  divine  precepts  it  contains.  And  he  is  further  told 
that  this  First  Great  Light  will  teach  him  the  important 
duties  which  he  owes  to  God,  to  his  neighbour,  and  to 
himself.  To  God,  by  never  mentioning  his  name  but 
with  that  awe  and  reverence  which  are  due  from  the 
creature  to  the  Creator;  by  imploring  his  aid  on  all 
lawful  undertakings,  and  by  looking  up  to  him  in  every 
emergency  for  comfort  and  support.  To  his  neighbour, 
by  acting  with  him  upon  the  square;  by  rendering  him 
every  kind  office  which  justice  or  mercy  may  require; 
by  relieving  his  distresses,  and  soothing  his  afflictions; 
and  by  doing  to  him  as  in  similar  cases  you  would  wish 
he  should  do  to  you.  And  to  himself,  by  such  a  prudent 
and  well  regulated  course  of  discipline  as  may  best  con- 
duce to  the  preservation  of  his  corporeal  and  mental 
faculties  in  their  fullest  energy;  thereby  enabling  him 
to  exercise  the  talents  with  which  he  has  been  favoured 
by  God,  as  well  to  his  glory,  as  to  the  welfare  of  his  fel- 
low creatures.1 

Such  is  the  recommendation  of  the  two  great  parallels 
supporting  the  circle  and  point,  which  is  corroborated 
in  the  system  of  Freemasonry,  and  necessarily  include 
FAITH  and  practice;  and  having  attained  these,  the 
candidate  is  entitled  to  ascend  the  first  division  of  the 
Ladder,  through  the  portal  which  will  be  freely  opened 
to  him  by  the  gracious  Virtue  who  guards  the  entrance. 
In  the  vigorous  stage  of  manhood,  his  duties  and  obliga- 
tions will  materially  increase ;  but  if  he  steadily  perse- 
veres in  the  path  chalked  out  by  the  Sacred  Law  of  God, 
he  will  not  find  any  difficulty  in  discharging  them  to  the 
satisfaction  of  his  own  conscience.  This  will  afford  a 
reasonable  ground  of  HOPE,  and  enable  him  to  apply 
confidently  for  admission  to  the  upper  portion  of  the 
Ladder.  Hope,  with  a  cheerful  countenance,  opens  wide 

1  Dr.  Hemming's  E.  A.  P.  Charge. 


272  THE    SYMBOL 

the  gate,  and  the  ripened  man,  animated  and  enlivened 
by  these  two  virtues,  passes  the  middle  age  of  life,  and 
his  soul  ascends  slowly,  but  surely,  to  the  haven  of 
peace,  as  his  weakening  body  goes  downward  towards 
the  grave. 

Old  age  succeeds — a  time  of  comfort  and  satisfaction, 
after  a  life  spent  in  the  performance  of  the  three  great 
moral  and  masonic  duties.  He  has  no  fear  of  death, 
because  he  is  prepared  for  it.  The  coffin  and  its  mourn- 
ful embellishments  display  no  terrors  to  him,  because  he 
considers  life  as  the  sleep  of  darkness,  and  death  as  awak- 
ening him  from  a  disagreeable  dream  to  the  enjoyment 
of  light  and  happiness.  The  peace  of  God,  which  pass- 
eth  all  understanding,  keeps  him  firm  in  the  faith;  by 
the  aid  of  which,  added  to  the  practice  of  universal  be- 
nevolence and  love  for  his  fellow  creatures,  he  is  enabled 
to  contemplate  with  calmness  and  equanimity  that  event 
which  will  separate  him  from  all  his  earthly  friends  and 
connections ;  because  he  sees  before  him,  by  the  eye  of 
faith,  a  world  where  everything  is  bright  and  glorious ; 
where  he  shall  be  reunited  to  his  friends ;  where  sorrow 
and  trouble  cannot  intrude;  and  where  never-ending 
pleasures  will  reward  the  cares  and  troubles  of  his  mortal 
pilgrimage.  He  approaches  the  scene  of  his  hopes  and 
wishes  with  a  palpitating  heart,  and  finds  the  portal  of 
CHARITY  thrown  open  to  receive  him,  and  the  bodily 
pains  of  death  are  alleviated  and  cheered  by  the  sound 
of  the  angelic  host  singing  the  anthems  of  heaven,  and 
ready  to  conduct  him  to  that  place  of  rest,  where  he 
will  wait  with  patience,  in  company  with  the  spirits  of 
other  just  and  holy  men,  till  all  things  are  consummated, 
and  the  day  of  resurrection  ushers  in  the  eternal  reign 
of  the  Messiah. 

Nothing  could  be  a  more  wise  and  just  arrangement 
than  the  appointment  of  an  intermediate  state  for  the 
soul,  from  the  time  of  its  departure  from  the  body  to  the 
day  of  judgment.  Having  been  clogged  with  a  corrupt 
and  sinful  body,  which  the  Platonists  denominated  "the 
bondage  of  matter,"  it  would  scarcely  have  been  in  a 
condition,  at  the  moment  of  its  exodus,  to  bear  either 
the  refulgent  glory  of  God's  presence  on  the  one  hand, 
or  the  extreme  punishment  of  eternal  fire  on  the  other. 
It  is  true,  man  is  sent  into  the  world  with  a  commission 


OF    GLORY.  273 

to  "go  on  towards  perfection,"  which,  though  unattain- 
able in  this  world,  will  certainly  be  completed  in  the  next. 
And  accordingly,  while  the  just  are  ripening  for  glory, 
the  wicked  degenerate  from  bad  to  worse  in  a  similar 
proportion,  as  a  fit  preparation  for  the  perdition  that 
awaits  them. 

It  may  be  as  well  to  observe  here,  that  this  doctrine 
was  embodied  in  the  Spurious  Freemasonry;  and  Olym- 
piodorus,  in  his  commentary  on  the  Gorgias  of  Plato, 
thus  explains  it: — he  says,  "When  Ulysses  descended 
into  Hades,  he  saw,  amongst  other  things,  Titius,  Sysi- 
phus,  and  Tantalus.  The  former  was  lying  supine  upon 
the  earth,  and  a  vulture  was  devouring  his  liver.  The 
liver  signified  that  he  had  lived  solely  according  to  his 
animal  propensities  and  the  indulgence  of  his  passions. 
Sysiphus  was  continually  employed  in  rolling  a  stone  up 
a  hill,  which,  having  attained  the  summit,  escaped  from 
his  hands  and  rolled  down  again.  This  was  the  punish- 
ment of  ambition  and  anger;  its  descent  showing  the 
vicious  government  of  himself,  and  the  stone  symbolizing 
the  hard,  refractory,  and  rebounding  condition  of  his  life. 
Tantalus  lay  extended  on  the  borders  of  a  lake,  and 
under  a  tree  bearing  abundance  of  fruit;  but  he  was 
unable  to  derive  any  benefit  from  either.  The  fruit 
which  evaded  all  his  attempts  implied  that  he  had  been 
living  under  the  dominion  of  fancy ;  and  his  vain  attempts 
to  drink  out  of  the  lake,  showed  the  delusive  and  rapidly 
gliding  condition  of  his  life." 

In  neither  of  the  above  cases  would  the  spirit  be  pre- 
pared for  a  great  and  sudden  change  to  perfect  happiness 
or  perfect  misery.  The  soul  of  the  righteous  would  not 
be  sufficiently  refined  and  sublimated  to  endure  the  blaze 
of  light  which  proceeds  from  the  throne  of  the  Deity; 
neither  would  that  of  the  wicked  be  fitted  to  endure  the 
burning  wrath  of  an  offended  God.  Shakspeare  alluded 
to  something  of  this  kind  when  he  spake  of  the  spirit  of 
man  delighting 

To  bathe  in  fiery  floods,  or  to  reside 
In  thrilling  regions  of  thick-ribbed  ice ; 
To  be  imprisoned  in  the  viewless  winds, 
And  blown  with  restless  violence  round  about 
The  pendant  world. 

On  which  Douce  observes:  "with  respect  to  the  much 

12* 


274  THE    SYMBOL 

contested  and  obscure  expression  of  bathing  the  delight- 
ed spirit  in  fiery  floods,  Milton  appears  to  have  felt  less 
difficulty  in  its  construction  than  we  do  at  present ;  for 
he  certainly  remembered  it  when  he  made  Comus  say, 

«     *         *         *         One  sip  of  this 
Will  bathe  the  drooping  spirits  in  delight 
Beyond  the  bliss  of  dreams.'  " 

In  order,  therefore,  to  prepare  the  soul  for  its  reuniorj 
with  an  incorruptible  body  at  the  resurrection,  and  to 
endure  the  effects  of  that  sentence  whose  duration  shall 
be  everlasting,  an  intermediate  state  has  been  provided 
by  the  Divine  wisdom  and  goodness,  where  the  spirit  of 
the  just  man,  liberated  from  its  contact  with  a  material 
Tabernacle,  which  obstructed  its  progress  towards  the 
perfection  of  a  future  state,  receives  an  acccession  of 
knowledge  that  is  intended  to  prepare  it  for  final  glorifi- 
cation. It  floats  in  liquid  ether  in  a  blessed  region  of 
light,  purified  from  all  gross  and  sensual  appetites  and 
desires,  and  enjoying  a  comparative  degree  of  happiness, 
in  a  progressive  state  of  preparation  for  supreme  felicity 
in  prospect. 

Beyond  the  glitt'ring  starry  sky. 

Far  as  the  eternal  hills, 
There  in  the  boundless  worlds  of  Light, 

Our  dear  Redeemer  dwells 
Immortal  angels  bright  and  fair 

In  countless  armies  shine; 
At  his  right  hand  with  golden  harps, 

They  offer  songs  divine. 
They  brought  his  chariot  from  above 

To  bear  him  to  his  throne  ; 
Clap'd  their  triumphant  wings  and  cry'd 

The  glorious  work  is  done. 

This  peaceful  abode,  or  world  of  spirits,  is  distinguished 
in  Scripture  by  the  several  names  of  Paradise,  Abraham's 
bosom,  the  third  heaven,  and  the  Hand  of  God  ;2  and  it 
appears  that  when  the  soul,  which  Pope  denominates  a 
vital  spark  of  heavenly  flame,  has  shaken  off  its  earthly 
tabernacle,  so  called  from  the  Tabernacle  of  Moses  which 
contained  the  ethereal  Shekinah,  it  will  be  conveyed  by 
angels  to  this  peaceful  place  of  rest,  there  to  remain 

2  Lukt.  xxiii.,  43,   xvi.,  22.     2  Cor.  xii.,  2.     Wisdom  iii.t  1. 


OF    GLORY.  275 

until  the  judgment  day.  It  will  be  associated  with  those 
of  Abel,  and  Noah,  and  Abraham,  and  Moses,  and  David, 
and  other  worthy  and  pious  rnen,  who  have  been  admit- 
ted into  God's  rest,  but  not  into  his  glory  ;  and  will  remain 
in  peace,  exempted  from  all  pain  and  disquietude,  from 
all  contention  and  dispute,  malice,  hatred,  and  ill  will, 
and  secure  from  the  temptations  of  the  devil,  until  it  be 
God's  good  pleasure  to  give  them  the  kingdom.  Thus 
Chrysostom  says,3  "understand  what  and  how  great  a 
thing  it  is  for  Abraham  to  sit,  and  for  the  Apostle  Paul 
to  expect,  until  they  be  made  perfect,  that  then  they 
may  receive  their  reward.  For  until  we  come,  the 
Father  hath  foretold  them,  he  will  not  give  them  their 
reward.  Art  thou  grieved  because  thou  shalt  not  yet 
receive  it?  What  should  Abel  do,  who  overcame  so 
long  since,  and  yet  sitteth  without  his  crown?  What 
Noah?  and  the  rest  of  those  times?  for  behold  they 
expected  thee,  and  expect  others  after  thee.  They  pre- 
vented us  in  their  conflicts,  but  they  shall  not  prevent  us 
in  their  crowns,  because  there  is  one  time  appointed  to 
crown  all  together." 

Many  curious  enquiries  might  suggest  themselves  in 
this  place  respecting  the  intermediate  state  of  the  soul ; 
as,  what  is  its  form  ?  does  it  assume  the  figure  of  one  of 
the  five  regular  bodies?  whither  does  it  go?  what  is  its 
employment?  or  what  its  degree  of  consciousness?  Is 
its  place  in  the  air,  like  that  of  the  evil  spirits  which 
frequent  "  dry  places,  seeking  rest,  or  go  about  continu- 
ally trying  whom  they  may  devour?"4 

"What  means  these  evil  spirits  use  to  tempt  us  we 
are  not  distinctly  informed ;  but  it  is  great  folly,  either 
on  the  one  hand  to  doubt  the  reality  of  the  fact,  because 
we  know  not  the  manner,  or  on  the  other  to  entertain 
groundless  imaginations,  or  believe  idle  stories,  and 
ascribe  more  to  evil  spirits  than  we  have  any  sufficient 
cause.  For  there  is  no  religion  in  favouring  such  fancies, 
or  giving  credit  to  such  tales ;  and  there  has  frequently 
arisen  a  great  deal  of  hurtful  superstition  from  them. 
This  we  are  sure  of,  and  it  is  enough,  that  neither  Satan 
nor  all  his  angels  have  power,  either  to  force  any  one  of 

8  Horn  28,  m  Epist.  ad  Hebraeos. 
*  Matt,  xii.,  43.     1  Peter  v.,  8. 


276  THE    SYMBOL 

us  into  sin,  or  to  hinder  us  from  repenting,  or  without 
God's  especial  leave  to  do  any  one  of  us  the  least  hurt 
in  any  other  way.  And  we  have  no  cause  to  think  that 
leave  to  do  hurt  is  ever  granted  them,  but  on  such  extra- 
ordinary occasions  as  are  mentioned  in  Scripture.  They 
are,  indeed,  often  permitted  to  entice  us  into  sin,  as  we 
too  often  entice  one  another.  But  these  enticements  of 
evil  spirits  may  be  withstood  just  as  effectually,  and 
nearly  by  just  the  same  methods,  as  those  of  evil  men."5 
But  to  return  to  our  subject. 

It  may  be  enquired,  where  are  our  first  parents? 
Where  is  Noah,  a  preacher  of  righteousness ;  or  the  faith- 
ful Abraham  ?  The  meek  Moses ;  the  valiant  Joshua ;  or 
David,  the  man  after  God's  own  heart  ?  Where  are  the 
prophets  of  the  old,  or  the  Apostles  of  the  new  Cove- 
nant? They  are  not  in  heaven,  although  undoubtedly 
accepted  by  the  Most  High ;  nor,  although  favoured  with 
a  good  report  through  Faith,  have  they  yet  received  the 
promises.6 

We  know  from  the  testimony  of  Jesus  Christ,  that  the 
souls  of  men  will  possess  intelligence,  and  a  knowledge 
of  each  other,  and  of  those  they  have  left  behind ;  because 
it  is  expressly  said  that  Dives  saw  and  knew  Lazarus  in 
Paradise;  and  therefore  it  is  only  fair  to  presume  that 
the  spirits  of  the  departed  will  recognize  each  other  in 
the  intermediate  state.  And  if  they  were  unable  to 
communicate  with  their  friends  in  the  flesh,  Abraham 
would  have  told  Dives  so  more  explicitly  when  he 
requested  him  to  send  Lazarus  to  convert  his  five  bro- 
thers. But  he  said  no  such  thing.  He  merely  replied 
that  it  was  unnecessary,  because  they  had  already  the 
means  of  salvation  in  their  own  hands,  if  they  chose  to 
use  them.  His  words  are  very  remarkable.  "If  they 
will  not  hear  Moses  and  the  prophets,  neither  would  they 
be  persuaded  though  one  should  rise  from  the  dead."7 

And  we  have  "  a  very  considerable  probability,  that 
St.  Paul  anticipated  on  the  last  day  a  personal  knowledge 
of  those  on  his  part,  and  a  personal  reunion  with  them 
with  whom  he  had  been  connected  in  this  life  by  the  ties 
of  pastoral  offices  and  kind  affection.  That  the  recog- 

6  Mant  and  D'Oyley  on  James  iv.,  7. 

e  Acts  ii.,  34,  compared  with  Heb.  xi.,  39.       7  Luke  xvi.,  31. 


OF    GLORY.  277 

nition  would  be  mutual  seems  to  be  a  matter  of  course. 
And  it  may,  I  apprehend,  be  further  assumed,  that  the 
same  faculty  ol  recognition  which  would  exist  at  the 
day  of  Christ,  or  at  the  commencement  of  the  future 
state  of  existence,  would  be  perpetuated  during  its  con- 
tinuance ;  and  that  a  faculty,  which  should  be  allowed 
to  St.  Paul  and  to  those  with  whom  he  was  thus 
connected,  \vould  not  be  withholden  from  others  who 
had  stood  to  each  other  in  the  same  relation,  or  in  other 
relations  of  mutual  attachment  and  endearment  whilst 
on  earth."8 

But  here  another  question  arises  which  appears  of 
some  importance  towards  estimating  the  perfect  happi- 
ness of  the  blessed.  If  earthly  friends  mutually  recognize 
each  other,  will  not  the  consciousness  that  some  of  them 
are  in  torment  materially  allay  that  happiness  by  the 
existence  of  sensations  of  regret  and  sorrow  for  their 
fate  ?  This  argument  has  been  often  urged  by  deists  and 
infidels  as  an  insuperable  objection  to  a  future  state  of 
rewards  and  punishments.  Be  it  the  province  of  Free- 
masonry to  refute  it. 

The  spirit,  when  it  departs  from  its  earthly  tabernacle, 
becomes  purified  from  all  gross  and  carnal  affections. 
Faith  and  Hope  are  consummated  and  extinguished ; 
and  nothing  remains  in  the  glorified  state  but  Charity  or 
universal  love.  Impure  passions  or  feelings  can  have  no 
existence  there  ;  and  as  the  minds  of  the  condemned 
must  have  been  essentially  and  wholly  vicious,  no  predi- 
lection in  their  behalf  can  possibly  remain  in  a  spirit 
which  has  been  cleansed  from  all  its  earthly  thoughts 
and  feelings  ;  for  such  a  reflection  would  imply  a  doubt 
of  the  divine  justice,  which  would  be  sinful ;  and  the 
spirits  of  the  just  are  incapable  of  sinning.  Besides,  the 
ties  by  which  we  are  united  on  earth,  even  of  husband 
and  wife,  parent  and  child,  or  brother  to  brother,  are 
weak  and  feeble  compared  with  the  bond  of  perfect  love 
which  cements  the  angelic  society  of  another  life.  They 
neither  marry  nor  are  given  in  marriage,  but  become  the 
children  of  God,  and  exempt  from  all  the  infirmities  of 
their  former  imperfect  state.  The  friendship  of  the 
wicked  is  forgotten,  and  every  accepted  soul  inherits  a 

8  Bp.  Mant's  Happiness  of  the  Blessed,  p.  79. 


278  THE    SYMBOL 

fulness  of  joy  and  eternal  blessedness,  in  a  society  where 
all  bodies  are  glorified,  and  where  the  perfect  faculties 
are  incapable  of  sorrow  or  regret. 

An  extended  speculation  on  these  points,  however,  for 
which  inspiration  furnishes  no  certain  guide,  might  lead 
us  into  error.  Some,  indeed,  think  that  the  spirits  of  our 
departed  friends  are  our  guardian  angels  ;  that  they  are 
continually  with  us  ; — wherever  we  go,  they  follow  us — 
grieving  when  we  do  wrong,  and  rejoicing  when  we  do 
right.  Others  think  they  are  employed  by  the  Almighty 
as  angelic  messengers,  to  distribute  mercy  and  loving 
kindness  to  other  worlds. 

Now  supposing  that  the  spirits  of  our  departed  friends 
should  be  thus  employed — and  it  is  not  improbable — the 
doctrine  affords  a  valuable  lesson  of  patience  under  be- 
reavement ;  and  shows  the  folly  of  grieving  for  their 
loss,  as  if  there  were  no  hope  for  them.  We  are  subject 
to  pain,  and  sorrow,  and  distress  ;  but  they  are  exempt 
from  all  such  feelings.  They  have  nothing  but  happiness, 
and  peace,  and  joy.  If,  therefore,  they  are  appointed  to 
watch  over  us  ;  to  preserve  us  from  harm,  and  to  guide 
us  in  the  ways  of  truth  and  virtue,  we  have  greater 
occasion  to  rejoice  than  to  grieve,  for  their  loss  is  better 
for  us  as  well  as  for  them.  In  fact,  there  can  be  no  doubt 
of  their  happiness  after  death  if  they  have  done  their 
duty  here.  They  have  been  sown  in  corruption,  but  they 
will  be  raised  in  incorruption ;  and  the  natural  body 
which  has  been  deposited  in  the  earth  will  be  converted 
into  a  spiritual  body. 

Again,  we  are  ignorant  of  the  satisfaction  of  having 
all  our  wants  supplied,  and  all  our  wishes  gratified  ;  and 
therefore  we  can  form  no  conception  of  the  state  in 
which  we  should  be  placed  after  death.  But  we  may 
be  quite  certain  that  if  we  perform  with  undeviating 
punctuality  our  respective  duties  to  God,  our  neighbour, 
and  ourselves,  as  they  are  exemplified  in  the  lectures  of 
Masonry,  as  well  as  in  the  Holy  Book  which  crowns  the 
Pedestal,  we  shall  certainly  partake  of  the  happiness 
which  is  reserved  for  all  faithful  Brothers,  although  we 
cannot  perfectly  understand  it. 

The  situation  of  this  place  of  rest  has  not  been  revealed, 
and  therefore  all  conjecture  would  be  inadequate  to  dis- 
cover it.  AVhether  it  be  above  or  below  the  earth  the 


OF    GLORY.  279 

Scriptures  do  not  say,  and  it  would  be  rash  to  pronounce 
an  opinion  on  such  an  abstruse  subject.  In  knowing 
that  it  is  the  entrance  to  the  haven  of  eternal  rest,  or 
final  salvation,  we  know  enough  to  satisfy  any  reasonable 
enquiry.  We  are  told,  indeed,  that  Enoch,  Elijah,  and 
Christ  ascended,  and  St.  Paul  was  caught  up  into  Paradise  ;9 
and  therefore  we  may  reasonably  presume  that  it  lies 
beyond  the  sphere  of  the  remotest  stars ;  but  in  what 
region  or  situation  we  are  perfectly  ignorant.  St.  Paul 
calls  it  the  third  heaven ;  which,  according  to  Macknight, 
is  the  seat  of  God  and  of  the  holy  angels,  into  which 
Christ  ascended  after  his  resurrection  ;  but  which  is  not 
the  object  of  men's  senses  as  the  other  heavens  are  ;  the 
first  being  the  region  of  the  air,  where  birds  fly ;  and 
the  second  that  part  of  space  which  contains  the  stars. 

In  that  place  of  rest  will  the  souls  of  just  men  remain, 
in  the  enjoyment  of  each  other's  society,  and  the  inter- 
change of  those  amenities  which  we  cannot  at  present 
comprehend,  but  which  we  are  assured  will  constitute 
supreme  felicity;  clogged  with  none  of  those  vile  or 
boisterous  passions,  and  bereft  of  the  distressing  wants 
and  necessities  which  encumber  our  earthly  body.  Here 
will  be  no  need  of  laws,  because  there  is  neither  property 
to  protect,  wants  to  supply,  or  necessities  to  provide  for. 
Labour  will  be  in  no  request,  for  the  soul  is  impalpable, 
and  requires  neither  food  nor  raiment.  Locks  and  bolts 
to  guard  against  intrusion  will  be  useless,  for  in  that 
holy  place,  moth  will  not  corrupt  nor  thieves  break  in 
and  steal.  Warlike  weapons  will  be  unknown  in  a 
region  of  universal  love  and  peace,  where  "  the  wolf 
shall  dwell  with  the  lamb,  and  the  leopard  lie  down  with 
the  kid ;  and  the  calf  and  the  young  lion  and  the  fatling 
together,  and  a  little  child  shall  lead  them.  And  the 
cow  and  the  bear  shall  feed  ;  their  young  ones  shall  lie 
down  together ;  and  the  lion  shall  eat  straw  like  the  ox. 
And  the  sucking  child  shall  play  on  the  hole  of  the  asp, 
and  the  weaned  child  shall  put  his  hand  on  the  cocka- 
trice's den.  They  shall  not  hurt  nor  destroy  in  all  my 
holy  mountain  :  for  the  earth  shall  be  full  of  the  know- 
ledge of  the  Lord,  as  the  waters  cover  the  sea."10 

•  Heb.  xi.,  5.     2  Kings  ii.,  1.     Acts  i.,  9.    2  Cor.  xii.,  4. 
9  Isaiah  xi.,  6-9. 


280  THE    SYMBOL 

This  state  of  comparative  felicity  will  be  enjoyed  by 
the  spirits  of  all  good  and  worthy  brethren,  until  the 
number  of  the  elect  is  completed,11  and  the  sound  of  the 
eternal  trumpet  shall  announce  the  day  of  judgment,  and 
reunite  the  soul  to  its  old  companion  the  body,  in  a  more 
glorified  state,  for  "  flesh  and  blood  cannot  inherit  the 
kingdom  of  God,  neither  doth  corruption  inherit  incor- 
ruption."12  'This  change  affords  the  best  mitigation  of 
the  concern  so  apt  to  overwhelm  us  on  account  either 
of  our  own  death,  or  of  the  death  of  those  who  are  very 
dear  to  us.  The  bodies  of  the  righteous  are  not  swal- 
lowed up  by  the  grave,  as  a  prey,  but  deposited  there  as 
a  trust ;  which  will  surely  be  demanded  back  again,  and 
of  which  a  punctual  restitution  will  be  expected.  So 
our  admirable  Liturgy  has  taught  us,  in  the  office  of 
interment,  to  commit  the  bodies  of  the  deceased  to  the 
ground,  in  sure  and  certain  hope  of  the  resurrection  of 
the  righteous  to  eternal  life,  through  our  Lord  Jesus 
Christ ;  who,  as  we  are  assured  by  St.  Paul,13  shall  change 
our  vile  body — this  miserable  earth,  and  ashes,  and  dust 
— that  it  may  be  like  unto  his  glorious  body,  according 
to  the  mighty  working  whereby  he  is  able  to  subdue  all 
things  to  himself.14 

The  general  resurrection  has  been  embodied  in  the 
third  degree  of  Masonry  ;  and  the  reward  of  duty  is 
pointed  out  in  our  glorious  Symbol.  That  is  the  great 
harvest  when  the  wheat  and  the  tares,  the  worthy  Mason 
and  the  unsainted  cowan  shall  be  gathered  together  for 
final  separation.15  And  it  is  a  remarkable  coincidence, 
that  in  the  system  of  Freemasonry  the  very  same  sym- 
bols are  used  to  illustrate  the  same  facts  and  doctrines 
as  in  Christianity.  Thus,  at  the  solemn  consecration  of 
our  lodges,  we  use  corn  as  the  emblem  of  perpetuity  and 
immortality,  because  the  vital  principle  is  never  extin- 
guished. It  will  keep  for  thousands  of  years  without 
the  germ  of  vegetation  being  injured  or  destroyed.  And 
even  when  deposited  in  the  ground,  although  in  appear- 
ance it  dies,  and  crumbles  into  dust  and  corruption,  it 
springs  into  a  renewed  life,  and  bears  fruit  thirty,  sixty, 
and  a  hundred  fold. 

11  See  the  Church  Burial  Service.  12  1  Cor.  xv.,  50. 

18  Phil,  iii.,  21.          "  Stanhope's  Com.  on  the  Epistles,  aa  above. 
15  Matt,  xiii.,  39. 


OF    GLORY.  281 

The  Jews  entertained  a  similar  notion  respecting  the 
human  body ;  and  believed  that  after  death  it  contained 
a  certain  indestructible  part  called  luz,  which  is  the  seed 
from  which  it  is  to  be  reproduced.  It  is  described  as  a 
bone,  shaped  like  an  almond,  and  having  its  place  at  the 
end  of  the  vertebrae.  This  bone,  according  to  the  Rabbis, 
can  neither  be  broken  by  any  force  of  man,  nor  consumed 
by  fire,  nor  dissolved  by  water ;  and  they  tell  us  that  the 
fact  was  proved  before  the  Emperor  Adrian.  In  his 
presence,  Rabbi  Joshua  ben  Chauma  produced  a  luz;  it 
was  ground  between  two  millstones,  but  it  came  out  as 
whole  as  it  had  been  put  in.  They  threw  it  into  the 
fire,  and  it  was  found  to  be  incombustible.  They  cast  it 
into  the  water,  and  it  could  not  be  softened.  Lastly, 
they  hammered  it  on  an  anvil,  and  both  the  hammer  and 
the  anvil  were  broken  without  affecting  the  luz.  The 
Rabbinical  writers  support  this  notion  by  a  verse  from 
the  Psalms,  "  he  keepeth  all  his  bones ;  not  one  of  them 
is  broken."  A  dew  is  to  descend  upon  the  earth,  pre- 
paratory to  the  resurrection,  and  to  quicken  into  life  and 
growth  these  seeds  of  the  dead.16 

The  First  Great  Light  explains  the  nature  of  the  last 
judgment  by  the  symbol  of  corn  growing  in  a  field ;  and 
the  process  is  gradually  unfolded  from  the  sowing  of  the 
seed  to  the  gathering  of  the  produce.  And  its  coincidence 
with  certain  masonic  ceremonies,  to  which  I  have  just 
referred,  will  render  its  illustration  acceptable  at  the 
close  of  these  lectures.  The  subject  is  of  such  import- 
ance, that  T  Gr  A  0  T  U  himself  thought  proper  to  give 
his  hearers  a  particular  description  of  it.  He  opens  the 
august  subject  by  comparing  the  kingdom  of  heaven  to 
corn  in  the  seed  which  a  man  sowed  in  his  field.  The 
seed  itself  was  the  emblem  of  man ;  he  who  sowed  the 
seed  was  the  Most  High  at  the  creation ;  and  the  field 
represented  the  earth.  The  enemy,  full  of  mischief, 
sowed  tares  among  the  wheat.  No  sooner  was  the  world 
called  into  being,  than  the  evil  spirit  entered  into  the 
garden  of  Eden,  where  our  first  parents  lived  in  perfect 
happiness,  and  endeavoured  to  persuade  them  to  rebel 
against  their  Creator.  Unfortunately  they  complied  with 
his  request ;  and,  as  we  learn  from  the  old  Royal  Arch 

18  Quarterly  Review,  vol.  21. 


2S2  THE    SYMBOL 

Lecture,  brought  misery  upon  themselves,  and  us,  and 
all  mankind.  Thus  were  tares  sown  among  the  wneat ; 
or,  in  other  words,  the  cowan  and  the  Mason  Became 
mingled  together  in  the  world,  although  it  is  impossible 
they  can  ever  meet  in  the  lodge. 

But  as  the  tares  could  not  be  distinguished  uniil  the 
corn  was  sprung  up,  so  the  consequences  of  their  sin 
were  not  fully  exemplified  till  Cain  murdered  his  brother ; 
an  event  which  it  is  extremely  probable  originated  some 
of  our  most  occult  ceremonies.  And  if  wre  were  to  trace 
the  progress  of  error  from  then  to  the  present  time,  we 
should  distinctly  understand  the  extent  of  the  injury 
which  had  been  inflicted  upon  mankind  by  the  enemy 
who  sowed  tares  amongst  the  wrheat ;  which  forms  a 
valid  reason  why  cowans  are  so  carefully  excluded  from 
our  private  assemblies ;  for  it  will  easily  be  seen  that,  as 
the  wheat  represents  good  and  worthy  Masons,  they  are 
symbolized  by  the  tares. 

It  will  not  be  inapplicable  to  our  present  purpose  to 
consider  further  how  each  class  will  be  dealt  with  at  the 
harvest,  when  the  Judge  shall  appear  in  the  Cloudy 
Canopy,  attended  by  his  holy  angels  in  the  valley  of 
Jehoshaphat.  At  this  period  the  wheat  and  the  tares, 
the  good  and  the  bad,  must  inevitably  appear.  They 
have  had  the  same  means  and  incentives  to  the  practice 
of  their  social  and  religious  duties ;  and  now  they  are  to 
be  disposed  of  according  as  they  have  used  or  abused 
them.  Every  person  that  has  ever  lived  in  the  world 
will  be  present;  whether  the  Great  Assize  be  really 
held  in  the  valley  of  Jehoshaphat  or  elsewhere.  Kings, 
princes,  and  prelates ;  masters,  wardens,  and  brethren ; 
the  expert  architect,  and  the  humble  artisan,  all  must 
obey  the  summons.  Multitudes  from  every  quarter  of 
the  globe,  however  distinguished  by  colour,  nation,  or 
language,  will  be  assembled.  The  call  is  universal ; 
penetrating  to  the  utmost  extent  of  this  capacious  lodge ; 
from  north  to  south,  from  east  to  west,  from  surface  to 
centre,  from  earth  to  heaven. 

But  how  many  will  tremble  for  fear  ?  Will  the  wicked 
— the  cowans — try  to  hide  themselves  ?  Where  will  they 
go  ?  Into  the  caves  of  the  rocks  which  abound  in  that 
celebrated  valley?  They  will  find  no  protection  there, 
for  the  rocks  will  be  broken  in  pieces  at  his  presence 


OF    GLORY.  283 

Will  they  flee  to  the  east  or  to  the  west — to  the  utter 
most  parts  of  the  earth  or  sea  ?    There  he  will  find  them 
out.    Every  attempt  at  concealment  will  be  as  ineffective 
as  that  of  the  hunted  ostrich  who  buries  her  head  in  the 
sand. 

It  behoves  every  brother,  therefore,  to  consider  how 
he  will  be  able  to  bear  the  investigations  of  that  day 
when  God  will  bring  every  work  into  judgment,  with 
every  secret  thing  both  good  and  evil ;  and  how,  as  a 
Free  and  Accepted  Mason,  he  has  improved  the  advan- 
tages conferred  by  his  initiation.  Have  the  Lodge  Lec- 
tures performed  their  office  effectually,  and  produced  the 
fruits  of  piety  to  God  and  good  will  to  man  ?  Have  they 
caused  the  unmetallic  key  to  hang  as  Masonry  requires  ? 
Have  they  cemented  the  masonic  chain,  and  produced  a 
reciprocation  of  fraternal  benefits?  He  has  possessed 
superior  advantages;  and  where  much  has  been  given 
much  will  certainly  be  required. 

It  is  an  awful  question  to  consider,  how  we  shall  bsar 
to  have  our  actions,  our  wishes,  our  very  thoughts  exposed 
in  the  presence  of  all  our  brethren.  I  am  afraid  it  would 
overwhelm  the  very  best  of  us,  if  we  duly  reflect  on  the 
awful  position  we  shall  then  occupy  under  the  penetrating 
Eye  of  the  Great  Architect  of  the  Universe,  seated  in  a 
canopy  of  clouds,  and  surrounded  by  the  angelic  host. 
The  pious  Bishop  Hall  says,  "if  the  law  were  given  with 
such  majesty  and  terror  on  Mount  Sinai,  how  shall  it  be 
required  at  the  last  day?  If  such  were  the  proclamation 
of  God's  statutes,  what  shall  the  judgment  be?  I  see, 
arid  tremble  at  the  resemblance.  The  trumpet  of  the 
angel  called  unto  the  one ;  the  voice  of  an  archangel,  the 
trumpet  of  God,  shall  summon  us  to  the  other.  To  the 
one,  Moses,  that  climbed  up  the  hill,  and  alone  saw  it, 
says,  God  came  with  ten  thousands  of  his  saints ;  in  the 
other,  thousand  thousands  shall  minister  to  him,  and  ten 
thousand  times  ten  thousand  shall  stand  before  him.  In 
che  one,  Mount  Sinai  only  Was  on  a  flame ;  all  the  world 
shall  be  so  in  the  other.  In  the  one  there  were  fire, 
smoke,  thunder,  and  lightning ;  in  the  other,  a  fiery 
stream  shall  issue  from  him,  wherewith  the  heavens  shall 
be  dissolved,  and  the  elements  shall  melt  away  with  a 
noise.  O  God,  how  powerful  art  thou  to  inflict  venge- 
ance upon  sinners,  who  didst  thus  forbid  sin !  And  if 


284  THE    SYMBOL 

thou  wert  so  terrible  a  Lawgiver,  what  a  Judge  shalt 
thou  appear!" 

The  Great  Architect  of  the  Universe  being  thus  seated 
on  the  Cloudy  Canopy,  attended  by  the  hierarchy  of 
heaven :  every  eye  will  be  fixed  upon  him,  and  amidst 
the  most  profound  silence  the  Books  will  be  opened 
where  the  actions  of  all  mankind  have  been  registered  by 
the  finger  of  God.  And  from  their  evidence  the  whole 
human  race  will  be  separated  into  two  distinct  classes ; 
viz.,  the  faithful  brother  will  occupy  the  one,  and  the 
obtrusive  cowan  the  other.  The  former  will  be  approved, 
and  placed  in  the  north-east,  on  the  right-hand  side  of 
the  Judge,  as  successful  candidates  for  his  mercy;  and  it 
will  be  observed  that  a  tradition  has  universally  prevailed, 
that  He  will  come  in  the  East,  and  be  seated  on  a  Cloudy 
Canopy  facing  the  West ;  while  the  latter  will  be  placed 
on  his  left  hand  as  candidates  rejected. 

The  Judge  will  then  proceed  to  pass  "sentence  on  both 
which  can  never  be  reversed.  He  will  declare  his  appro- 
bation of  those  good  and  worthy  brethren  who  stand  at 
his  right  hand ;  applauding  their  Faith,  their  Hope,  and 
their  Charity;  and  give  them  immediate  possession  of 
that  holy  place  which  is  veiled  in  clouds  and  darkness 
beyond  the  summit  of  the  Ladder.  And  he  will  declare 
the  reason  why  they  are  thus  distinguished.  It  is  because 
they  have  accomplished  those  moral  and  religious  duties 
which  are  recommended  in  the  Lectures  of  Masonry. 
They  have  fed  the  hungry,  clothed  the  naked,  visited  the 
sick,  and  relieved  the  distressed.  Surprised  as  well  as 
gratified  at  this  public  communication  of  his  divine  will 
and  pleasure,  because  they  entertained  reasonable  doubts 
of  their  own  unworthiness,  they  tremblingly  ask — "  When 
saw  we  thee  hungry,  or  thirsty,  or  naked,  or  sick,  or  in 
prison,  and  ministered  unto  thee?"  He  answers  the 
question  and  confirms  the  sentence  by  saying, — "Verily 
I  say  unto  you,  inasmuch  as  ye  have  done  it  unto  one  of  the 
least  of  these  my  brethren,  ye  have  done  it  unto  me.  Come,  ye 
blessed  of  my  Father,  enter  into  the  joy  of  your  Lord!' 

While  this  is  going  on,  what  are  the  feelings  of  the 
irreclaimable  cowans  who  have  been  placed  on  the  left 
hand  ;  who  have  been  disobedient  to  the  laws,  or  corrupt 
panders  to  heterodoxy ;  whose  proselyting  zeal  has  con- 
verted saints  into  sinners?  They  have  had  neither  Faith 


OF    GLORY.  285 

nor  Charity,  and  are  now  bereft  of  Hope.  They  feel 
that  the  time  of  repentance  has  passed  away  like  a  vision 
of  the  night,  and  the  hour  of  punishment  is  at  hand. 
They  regret  that  they  have  neglected  all  opportunities 
of  improving  their  talent ;  but  their  regret  is  unavailing, 
for  it  comes  too  late.  The  time  is  past.  The  gates  of 
Faith,  and  Hope,  and  Charity,  are  closely  tyled,  and  they 
cannot  gain  admission.  They  have  had  time  to  repent, 
and  have  not  repented ; — they  have  had  calls  out  of 
number  to  reform,  and  they  nave  not  been  converted. 
T  Gr  A  0  TU,  therefore,  after  condemning  their  falsehood, 
their  profanity,  and  their  unrepented  sins,  pronounced 
the  final  sentence  which  consigns  them  to  everlasting 
punishment. 

He  then  graciously  proceeds  to  justify  the  sentence. 
It  is  because  they  have  been  reprobate  and  profane — 
atheists  and  unbelievers.  They  have  neither  fed  the 
hungry,  clothed  the  naked,  visited  and  relieved  the  sick 
and  comfortless,  nor  performed  any  of  the  comjnon  duties 
of  humanity.  And  therefore  he  consigns  them  to  that 
place  of  darkness  and  despair  prepared  for  the  devil  and 
his  angels;  while  his  faithful  followers  are  transferred 
by  the  angelic  host,  who  are  in  attendance  for  that  very 
purpose,  from  their  exalted  situation  in  the  north-east,  to 
the  Grand  Lodge  above,  where  they  will  exist  for  ever 
in  perfect  charity  and  perfect  happiness. 


286  THE    SYMBOL 


LECTURE  XIII. 


(Bptstle  Jebimforq 


TO 


BRO.  R.  P.  HUNT,  W.  M. 

G.  SOUTHALL,  P.  M. 

W.  H.  FLETCHER,  S.  W. 

EDWARD  DAVIS,  J.  W. 

S.  PRUCE,  TREA. 

EDWARD  DAVIS,  SEC. 

EDWARD  HAMMOND,  S.  D. 

W.  TAYLOR,  J.  D. 

T.  BAKER,  J.  G. 

Of  the  Lodge  Hope  and  Charity^  No.  523,  Kidderminster. 


DEAR  FRIENDS  AND  BRETHREN, 

My  labours  are  drawing  towards  a  conclusion,  and  the 
time  approaches  when  it  will  become  incumbent  on  me 
to  retire  from  the  Craft,  and  take  a  grateful  leave  of  the 
fraternity  by  whom  I  have  been  uniformly  treated  in  the 
most  kind  and  distinguished  manner.  During  a  period 
of  nearly  half  a  century  since  my  initiation,  and  of  forty 
years'  active  exertion  to  promote  the  general  interests  of 
the  Craft,  I  have  persevered,  amidst  evil  report  and  good 
report,  in  my  endeavours  to  place  Freemasonry  before 
the  public  as  a  moral  and  scientific  institution  which  is 
eminently  calculated  to  produce  the  universal  happiness 
of  mankind.  And  I  believe  it  will  be  found  that  through- 


OF    GLORY.  287 

out  all  my  numerous  publications,  there  is  not  a  page 
which  is  at  variance  with  the  benignant  principles  of  the 
Order;  as  I  am  sure  I  never  intentionally  penned  a  single 
sentence  to  wound  the  feelings  or  excite  the  wrath  of  any 
individual  brother.  Even  when  I  have  found  it  necessary 
to  vindicate  myself  from  calumnious  attacks,  I  have  invari- 
ably endeavoured  to  preserve  a  respectful  tone  towards 
my  accusers,  and  am  not  conscious  of  having  ever 
exceeded  the  bounds  of  a  temperate  and  graceful  style 
of  controversy.  My  aim  has  always  been,  in  conformity 
with  a  well  known  passage  in  the  Lodge  Lectures,  to 
speak  as  well  of  a  brother  in  his  absence  as  I  would  have 
done  had  he  been  present ;  and  when  that  could  not  be 
done  with  propriety,  I  have  adopted  the  Mason's  peculiar 
virtue — Silence. 

For  this  reason,  amongst  others,  I  have  been  honoured 
with  the  patronage  of  the  noblest  and  best  of  men  and 
Masons ;  amongst  whom  I  am  proud  to  include  the  two 
illustrious  princes,  the  Dukes  of  York  and  Sussex ;  the 
Archbishops  of  Canterbury  and  York;  the  Duke  of 
Leinster ;  the  Earls  of  Zetland,  Yarborough  (late),  and 
Aboyne ;  two  Bishops  of  the  diocese  where  I  reside ;  Sir 
Edw.  Ffrench  Bromhead,  Bart. ;  Richard  Ellison,  Esq. ; 
and  many  other  distinguished  personages  in  various  parts 
of  the  globe.  The  patrons  of  this  my  final  work,  which 
constitutes  the  cope  stone  and  crown  of  my  masonic 
publications,  are  the  brethren  of  those  lodges  by  which 
I  have  been  more  particularly  distinguished;  and  the 
fraternity  at  large,  wheresoever  dispersed  under  the  wide 
and  lofty  canopy  of  heaven.  To  this  supernal  abode  it 
is  hoped  that  every  true  and  worthy  brother,  who  has 
been  fortified  by  Temperance,  Fortitude,  Prudence,  and 
Justice,  and  has  passed  up  the  Ladder  through  the  gates 
of  Faith,  Hope,  and  Charity,  will  eventually  arrive. 

The  name  of  your  Lodge  includes  a  description  of  the 
blessed  process  which,  by  steady  perseverance,  will  lead 
to  those  happy  mansions  where  the  just  exist  in  perfect 
bliss  to  all  eternity ;  where  they  will  be  for  ever  happy 
with  God,  the  Great  Geometrician  of  the  Universe,  whose 
only  Son  died  for  us  that  we  might  be  justified  through 
Faith  in  his  most  precious  blood.  This  is  our  Hope,  that 
we  may  all  finally  meet  in  that  blessed  abode  of  never- 
failing  Charity  and  it  has  constituted  the  animating 


288  THE    SYMBOL 

principle  which  has  supported  me  through  all  the  arduous 
trials  of  an  eventful  life  ;  and  still  forms  the  sincere  and 
only  wish  of  him  who  has  the  honour  of  dedicating  his 
closing  Lecture  to  you,  and  to  subscribe  himself, 

Dear  Friends  and  Brothers, 
Your  most  faithful  and  obedient  Servant, 
In  the  holy  bond  of  Masonry, 

GEO.  OLIVER,  D.D., 
Honorary  Member  of  the  Lo  Ige, 


SCOPWICK  VICARAGE, 
June  1,  1850 


OF    GLORY.  289 


Knlim  tjie 


A  Recapitulation,  or  general  Summary  of  the  doctrines  con- 
tained in  the  preceding  Lectures,  ivith  their  application  to 
the  system  of  Frecmaso?nj. 

"  English  Masonry  is  the  knowledge  of  tho  eternal  God,  as  the  God 
of  Creation  and  Providence  ;  it  is  also  tho  knowledge  of  tho  Lord 
Jesus  Christ,  as  the  God  of  redemption  ;  and  far  from  ascribing  crea- 
tion to  a  concuitous  adhesion  of  matter,  we  believe  in  a  God  who 
created  all  things;  far  from  ascribing  the  wonderful  mysteries  of 
Providence  to  the  blindness  of  fate  and  chance,  we  believe  in  a  God 
ordering  all  tilings  both  in  heaven  and  earth  ;  and  in  all  the  steps  of 
masonic  advancement  we  cry,  Hosanna  to  the  Son  of  God  !  Blessed 
is  he  who  cometh  in  the  name  of  the  Lord  !  Hosanna  in  the 
Highest!  " 

INWOOD. 

"Then  shall  appear  the  sign  of  the  Son  of  Man  in  heaven." 

MATT,  xxiv.,  30. 

IT  may  be  expected,  as  this  volume  constitutes  the 
completion  of  the  plan  which  I  had  formed  when  I  first 
undertook  the  responsibility  of  entering  on  a  virgin  soil, 
•ind  turning  up  a  glebe  which  had  scarcely  been  touched 
by  the  hand  of  man,  that  I  should  wind  up  my  labours  by 
a  brief  analysis  of  the  general  design  of  the  treatise,  as 
a  work  which  is  especially  devoted  to  the  purpose  of 
explaining  the  tendency  and  final  consummation  of  the 
Order. 

The  Book  is  intended  to  be  a  type  of  the  masonic  insti- 
tution. It  opens  with  a  view  of  the  present  state  of  the 
science,  considered  as  a  means  of  producing  spiritual 
perfection.  On  this  point  I  am  anxious  to  avoid  any  mis- 
interpretation. Freemasonry  cannot  accomplish  this 
result  single  handed,  but  as  contributing  its  aid  in  con- 
nection with  other  agencies.  No  one  can  become  a  Mason 
without  a  sincere  profession  of  a  belief  in  One  God,  the 
13 


290  THE    SYMBOL 

Great  Architect  or  Creator  of  the  Universe ;  nor  can  he 
give  his  assent  to  our  ordinary  Lectures  without  an 
application  of  the  types  of  the  Old  Testament  to  the 
manifestations  declared  in  the  Gospel ;  or  in  other  words, 
without  an  acknowledgment  of  the  truth  of  Christianity. 
If  Christ  be  not  the  Messiah  predicted  by  the  Jewish 
prophets,  then  the  Lectures  of  Freemasonry  are  nothing 
more  than  an  agreeble  fiction  ;  pleasing,  perhaps,  to  the 
fancy,  but  without  carrying  conviction  to  the  judgment; 
and  consequently,  useless  as  a  stimulus  to  moral  duty, 
without  which  the  summit  of  the  Ladder  can  never  be 
attained,  or  the  portal  of  Charity  opened.  And  the 
remarkable  coincidences  which  I  have  brought  into  one 
focus,  will  show  that  all  the  princpal  truths  of  revealed 
religion  have  been  concentrated  in  the  Lectures  of  Free- 
masonry. They,  who  think  otherwise,  are  not  only 
deceived  themselves,  but  are  deceivers  of  others. 

The  present  state  of  Freemasonry  is  distinguished  by 
its  numerous  charitable  institutions  ;  which,  by  removing 
the  attention  from  the  affairs  and  disquietude  of  this  world, 
leave  the  worthy  brother  at  leisure  to  prepare  for  another 
and  a  better.  Its  application  to  the  sciences  is  not  so 
obvious.  And  as  its  founders,  in  the  early  and  mediaeval 
ages,  were  archaeologists  and  ecclesiastical  architects,  it 
appears  reasonable  that,  in  addition  to  its  moral  reference, 
some  marked  attention  should  be  paid  to  those  pursuits 
\vhich  distinguished  our  ancient  brethren,  and  produced 
that  eminence  which  made  their  example  worthy  of  imi- 
tation in  the  establishment  and  perpetuity  of  an  institu- 
tion founded  expressly  on  the  arts  which  raised  them  to 
distinction,  and  made  them  exemplars  of  every  Christian 
virtue. 

For  this  purpose  a  revision  of  the  Lectures  has  been 
suggested  as  eminently  calculated  to  restore  Freemasonry 
to  its  primitive  purity  and  usefulness  ;  and  to  implant  in 
the  minds  of  the  brethren  a  veneration  for  all  that  is 
great  and  good  ;  inciting  them  to  emulate  those  glorious 
examples  of  morality,  combined  with  the  sublimities  of 
science,  which  have  enrolled  our  ancient  brethren  in  the 
lists  of  the  benefactors  of  mankind.  It  might  appear 
invidious  to  select  individuals  from  the  catalogue  of  this 
noble  band  of  Masons,  as  being  worthy  of  peculiar  note; 
but  I  cannot  refrain  from  holding  up  to  the  notice  of  the 


OF    GLORY.  291 

fraternity,  as  deserving  of  commendation,  a  few  eminent 
Masons  whose  names  are  familiarly  known  in  this  island ; 
such  as  Lanfranc  and  Gundulph,  William  of  Sens,  W. 
Anglus,  John  of  Gloucester,  Irwin  von  Steinbach,  Nicolas 
Walton,  Robert  de  Skellington,  GeoiFery  Fitzpeter, 
William  of  Wykeham,  Henry  Chichely,  Wolsey  and 
Cromwell,  Denham,  Vanburg,  Sheldon,  Jones,  Wren, 
Web,  Sayer,  Desaguliers,  Anderson,  Dunckerley,  and 
many  others,  who  were  all  expert  Master  Masons  in 
different  ages,  and  their  fame  will  never  die. 

The  Lodge  Lectures  have  been  repeatedly  arranged 
and  rearranged,  to  keep  pace  with  the  progress  of  human 
enlightenment ;  and  each  revision  has  been  an  improve- 
ment on  its  predecessor,  and  tended  to  increase  the 
popularity  and  standing  of  the  Order.  The  present 
period  requires  extensive  alterations  and  additions ;  for 
as  the  Lectures  form  the  real  touchstone  by  which  a  true 
judgment  may  be  formed  of  the  application  of  Freema- 
sonry to  the  requirements  of  an  improved  state  of  society, 
they  ought  to  approximate  as  nearly  to  perfection  as 
possible.  Thirty-six  years  have  now  elapsed  since  the 
last  revision ;  and  when  it  is  considered  what  rapid  strides 
have  been  made  during  that  period  in  the  education  of 
the  people,  and  how  extensively  knowledge  has  been 
propagated,  it  is  time  our  leaders  began  to  consider  the 
consequences  of  resting  on  their  oars,  while  their  contem- 
poraries are  pulling  with  might  and  main  that  they  may 
be  the  first  to  reach  the  goal. 

From  these  considerations,  I  have  suggested  a  plan  in 
my  First  Lecture  by  which  the  united  wisdom  of  the 
Craft  might  be  brought  into  requisition,  to  remodel  our 
ordinary  Lodge  Lectures  on  such  a  principle  as  may 
prove  acceptable  to  the  members,  and  contribute  to  the 
best  interests  of  the  Craft. 

As  the  object  of  the  preliminary  Lectures  is  to  place 
Freemasonry  on  its  true  basis,  and  to  exhibit  it  as  an 
institution  capable  of  promoting  human  happiness  in  this 
world,  and  inspiring  the  hope  of  attaining  to  a  more 
perfect  felicity  in  the  next,  the  Second  Lecture  is  devo- 
ted to  a  dissertation  on  the  poetry  and  philosophy  of  the 
Order,  for  the  purpose  of  showing  that  any  attempt  to 
become  an  adept  in  its  mysteries  is  sure  to  fail,  unless  it 
be  the  result  of  a  scientific  research  into  the  hidden 


292  THE    SYMBOL 

meaning  of  our  signs  and  symbols,  where  all  our  secret 
lore  has  been  deposited,  and  in  which  our  occult  doctrines 
can  alone  be  found.  It  has  been  truly  said,  that  whatever 
a  man  most  loves  will  constitute  the  poetry  of  his  life, 
and  the  philosophy  of  his  soul.  It  encourages  him  to 
admire  things  unknown,  till  admiration  is  turned  into 
reality;  and  thus  he  conquers  the  difficulties  which 
appeared  to  impede  his  progress  to  knowledge ;  he 
acquires  a  mastery  over  wonders,  which  distance  had 
magnified  into  sublimity,  and  makes  apparent  impossibili- 
ties yield  to  the  all  powerful  force  of  industry  and  per- 
severance. 

Having  considered  the  present  flourishing  condition  of 
the  Order,  springing  out  of  a  proper  understanding  of  its 
poetry  and  philosophy,  I  have  proceeded,  in  the  next 
place,  to  take  a  more  particular  view  of  the  Lodge 
Lectures,  as  the  expositors  of  Masonry,  because  its  very 
existence  depends  on  their  adaptation  to  its  genuine  prin- 
ciples and  practice.  They  consist  equally  of  science  and 
morals ;  and  strongly  recommend  the  practice  of  the 
moral  and  social  duties  of  life,  as  a  passport  to  tile  Cloudy 
Canopy,  which  is  attainable  by  means  of  a  Ladder,  whose 
principle  rounds  or  staves  are  Faith,  Hope,  and  Charity. 

These  Lectures  can  only  be  attained  by  persevering 
industry  and  sedulous  application,  for  there  is  no  such 
thing  as  an  intuitive  acquisition  of  science,  as  Knittel, 
the  Jesuit,  pretended.  The  formula  being  neither 
written  nor  printed,  there  is  no  alternative  but  to  acquire 
a  knowledge  of  it  by  oral  communication  from  the  lips  of 
the  W.  M.  in  open  lodge.  As  Euclid  said  to  Alexander 
the  Great,  "  There  is  no  royal  road  to  Geometry,"  so  say 
I  to  the  anxious  Mason.  And  his  endeavours  to  acquire 
this  knowledge  will  be  rewarded  by  other  advantages. 

If  industry  and  regularity  be  systematically  followed, 
they  will  soon  become  habitual,  and  tend  to  the  prosperi- 
ty of  all  his  worldly  pursuits.  Aide  toi  ct  le  del  faidcra. 
Such  was  the  advice  of  Jupiter  to  the  clown  whose  cart 
wheel  was  sunk  in  a  slough  so  deep  that  his  horse  was 
unable  to  extricate  it.  The  fellow  sat  him  down  quietly 
on  a  bank,  and  cried  out,  "0,  Jupiter,  help  me!" 
"  Help  you!"  said  the  god.  "  Lay  your  shoulder  to  the 
wheel,  you  lazy  hound,  and  endeavour  to  help  yourself, 
and  then  you  may  expect  assistance  from  me."  Industry 


OF    GLORY.  293 

and  application  are  therefore  recommended  in  the  Lecture 
under  our  consideration,  as  the  only  means  of  becoming 
acquainted  with  the  details  of  Freemasonry,  and  acquir- 
ing the  reputation  of  being,  what  our  transatlantic 
brethren  aptly  denominate,  "a  bright  Mason." 

The  English  fraternity  is  divided  into  two  parties, 
both  powerful  from  intellect  and  position ;  one  of  which 
is  impressed  with  a  conviction  that  Masonry  will  be 
extended  and  ennobled  by  an  open  promulgation  of  those 
doctrines  and  practices  which  are  peculiar,  but  not 
necessarily  secret ;  while  the  other  section  adopts  the 
creed  of  those  "  scrupulous  brethren  "  of  the  last  century, 
who  committed  many  valuable  documents  to  the  flames, 
lest  they  should  fall  into  the  hands  of  Dr.  Anderson 
when  he  compiled  the  original  Book  of  Constitutions  by 
command  of  the  Grand  Lodge.  These  would  have  Free- 
masonry to  be  a  stationary  institution,  depending  solely 
on  the  faith  of  oral  tradition  ;  and  hence  they  decry  all 
disquisitions  which  possess  a  tendency  to  increase  its 
influence  or  improve  its  details.  I  have  examined  the 
peculiar  opinions  of  these  two  sections  of  the  fraternity 
in  detail ;  and  it  is  presumed  that  a  decision  has  been 
impartially  pronounced  according  to  their  respective 
merits. 

In  the  Fourth  Lecture  we  advance  an  important  step 
in  our  investigation,  by  showing  that  the  doctrines  enun- 
ciated in  the  Lodge  Lectures  are  consonant  with  the 
teaching  of  our  holy  religion,  as  its  morality  is  explained 
in  the  inimitable  Sermon  on  the  Mount.  And  although 
Freemasonry  is  not  a  religious  sect,  yet  it  inculcates  the 
duties  which  belong  to  every  religion  "in  which  all  men 
agree."  This  constitutes  the  great  mistake,  equally  of 
those  who  are  ignorant  of  our  mysteries,  and  of  those  also 
who  have  only  a  superficial  knowledge  of  them.  They 
are  apt  to  fall  into  the  error  of  taking  an  extreme  view 
of  the  subject,  and  pronouncing  either  for  one  alternative 
or  the  other;  either  Masonry  is  a  system  of  infidelity 
and  excludes  religion  altogether  from  its  disquisitions,  or 
it  is  a  religious  sect  which  would  supersede  the  necessity 
of  Christianity,  and  monopolize  the  office  of  procuring, 
unaided,  the  salvation  of  man. 

The  truth,  however,  lies  between  these  two  proposi- 
tions. Freemasonry  is  neither  an  exclusive  system  of 


294  THE    SYMBOL 

religion,  nor  does  it  tolerate  the  detestable  principles  of 
infidelity.  It  is  a  teacher  of  morality,  and  contributes  its 
powerful  aid,  in  that  capacity,  to  the  salvation  of  souls, 
by  recommending  and  enforcing  the  duties  of  the  second 
table,  and  demanding  an  acquiescence  in  the  doctrines  of 
the  first.  And  this  course  of  discipline  is  perfectly  con- 
sonant with  the  teaching  of  Christianity.  When  the 
lawyer  asked  the  subtle  question,  "Which  is  the  great 
commandment  of  the  law?  Jesus  said  unto  him,  Thou 
shalt  love  the  Lord  thy  God  with  all  thy  heart,  and  with 
all  thy  soul,  and  with  all  thy  mind  :  and  thy  neighbour 
as  thyself;"  or  in  other  words,  this  is  all  that  is  required 
by  the  Jewish  law  for  the  salvation  of  man. 

In  the  Fifth  Lecture  we  enter  in  medias  res,  by  shewing 
how  we  deduce  occult  doctrines  from  visible  symbols ; 
and  for  this  purpose  we  commence  with  the  most  obscure 
emblem  in  Masonry,  and  one  which  has  taxed  the  inge- 
nuity of  the  Craft  ever  since  its  introduction  into  the 
Lectures.  Conjecture  has  been  very  busy  about  the  circle, 
point,  and  parallel  lines ;  and  the  consequence  is  that  all 
have  arrived  at  the  same  end,  although  they  have  tra- 
versed different  paths  to  attain  it.  The  explanation  of 
the  symbol  has  varied,  but  the  doctrine  which  has  been 
deduced  from  it  remains  pretty  nearly  the  same ;  and  the 
reader  is  furnished  with  a  detail  of  the  several  versions 
which  have  prevailed  at  different  periods,  and  under  the 
sanction  of  successive  Grand  Masters. 

And  this  will  be  an  answer  to  those  who  think  Free- 
masonry should  remain  stationary,  and  never  deviate 
from  the  position  which  it  occupied  at  its  first  establish- 
mdnt  in  ages  far  remote ;  but  in  the  universal  movement 
of  Nature  and  Art  towards  that  perfection  which  the 
Great  Creator  originally  designed  to  bless  his  creatures 
here,  as  a  humble  taste  of  the  glory  which  will  be 
revealed  hereafter,  Masonry  alone  ought  to  be  quiescent, 
and  deprived  of  those  benefits  which  the  improvements 
of  an  enlightened  age  have  conferred  on  all  other  insti- 
tutions. It  was  an  ancient  rule  of  conduct  given  by 
Musonius,  a  heathen,  that  "  those  who  are  desirous  of 
improving  their  morals  must  be  continually  employed  in 
amending  and  reforming  their  lives  by  the  improvements 
of  philosophy."  If,  therefore,  the  fraternity  refuse  to 
profit  by  the  advances  which  science  and  art  are  gradually 


OF    GLORY.  295 

making  in  every  successive  age,  they  will  be  worse  than 
the  heathen,  who  had  no  better  guide  than  the  light  of 
Nature  to  direct  their  enquiries  amidst  the  dense  ignorance 
by  which  they  were  surrounded. 

If  the  intelligent  portion  of  the  Craft  in  every  age  of 
its  existence  had  been  thus  bigotted,  it  would  long  ago 
have  succumbed  to  the  pressure  on  all  sides,  which  has 
been  arrayed  against  it,  arid  have  been  forced  out  of  its 
place  like  some  foreign  substance  that  had  been  unnatu- 
rally introduced  into  the  human  frame.  But  the  different 
interpretations  of  the  circle,  point,  and  parallel  lines, 
assure  us  that  our  rulers  have  ever  considered  Freema- 
sonry to  be  progressive,  like  all  other  sciences,  and  have 
profited  by  the  light  which  has  from  time  to  time  been 
thrown  upon  it,  to  improve  its  details,  and  render  its 
doctrines  the  pride  of  the  fraternity,  and  the  envy  of 
the  world. 

The  Sixth  Lecture  is  exclusively  devoted  to  a  consider- 
ation of  the  doctrines  embodied  in  this  expressive  symbol. 
The  greatest  error  which  we  discover  in  its  interpretation, 
is  that  which  confines  the  Deity  to  the  centre  of  the 
circle.  He  is  present  every  where;  and  were  it  possible 
he  should  withdraw  the  light  of  his  countenance  from 
any  part  of  the  universe,  how  small  or  insignificant 
soever  it  might  be,  not  only  would  that  locality  be 
thrown  into  irretrievable  confusion,  but  as  the  order  and 
regularity  of  each  part  is  essential  to  the  support  of  the 
whole,  the  balance  would  be  destroyed,  and  the  vast 
fabric  of  Nature  instantly  dissolved. 

The  least  Confusion  but  in  one,  not  all 
That  system  only,  but  the  whole  must  fall. 
Let  earth  unbalanc'd  from  her  orbit  fly, 
Planets  and  suns  run  lawless  thro'  the  sky; 
Let  ruling  angels  from  their  spheres  be  hurl'd, 
Being  on  being  wreck' d,  and  world  on  world ; 
Heav'n's  whole  foundation  to  the  centre  nod. 
And  Nature  trembles  to  the  Throne  of  God. 

PorE. 

But  if  the  Deity  were  confined  to  the  centre,  he 
would  be  absent  from  every  other  part  of  the  Universe, 
and  thus  the  doctrine,  that  the  vast  machine  is  upheld 
solely  by  the  power  and  providence  of  God,  would  be 
justly  questioned,  and  the  infidel  would  exult  in  an 


296  THE    SYMBOL 

imaginary  triumph.  But  it  is  not  so.  Freemasonry 
affords  no  grounds  for  the  triumph  of  infidelity.  It  is 
founded  on  the  knowledge  and  acknowledgment  of  God 
the  Creator,  who  fills  all  space,  extends  through  all 
extent,  and  is  every  where  present  to  hear  and  answer 
the  prayers  of  his  faithful  worshippers. 

The  two  perpendicular  parallel  lines  have  also  been 
variously  interpreted;  some  understanding  them  to  refer 
to  the  Tabernacle  and  Temple  of  the  Jews,  as  represented 
by  their  builders,  Moses  and  Solomon;  while  others 
interpret  them  to  be  symbols  of  the  two  St.  Johns.  But 
either  view  of  the  case  will  terminate  in  an  application 
to  Faith  and  Practice.  For  Moses,  according  to  his  own 
evidence,  was  a  type  of  Christ,  whom  he  speaks  of  as  a 
prophet  like  himself,  and,  therefore,  was  an  object  of 
Faith  to  the  Jews,  as  St.  John  is  to  Christians;  while 
Solomon,  who  carried  out  the  incipient  idea  of  Moses  in 
the  construction  of  the  Temple,  was  a  personification  of 
that  practical  religion  which  St.  John  the  Evangelist 
recommended  so  powerfully  to  his  followers,  as  the  per- 
fection and  fruit  of  Faith.  If,  therefore,  a  candidate  for 
the  honours  of  Masonry  represent  the  central  point  of 
Time,  as  it  is  now  understood,  and  his  circumambulation 
be  indicative  of  his  progress  to  eternity,  the  perpendicular 
parallel  lines  can  be  no  other  than  the  Faith  and  Practice 
by  which  he  expects  to  attain  the  object  of  his  Hope, 
those  supernal  regions  of  universal  Love  which  will 
endure  through  everlasting  ages. 

And  these,  like  the  Ladder  of  Masonry,  must  be  based 
on  the  Three  Great  Lights;  which  accordingly  form 
subjects  of  disquisition  for  the  Seventh  Lecture.  The 
Holy  Bible  is  the  proper  object  of  a  Mason's  Faith;  by 
the  Square  he  learns  to  modulate  his  Practice  by  its 
dictates,  conformably  to  the  rules  of  morality  and  justice, 
and  the  Compasses  instruct  him  to  limit  his  desires  within 
the  boundary  lines  of  reason  and  revelation,  which  consti- 
tute the  two  limbs  of  that  conprehensivc  instrument,  as 
the  only  certain  method  of  avoiding  the  evils  wrhich 
always  attend  the  unrestrained  indulgence  of  the  passions. 

The  Ladder  of  Masonry,  with  its  innumerable  rounds 
o>'  staves,  which  constitutes  the  steep  ascent  from  earth 
tu  heaven,  and  connects  them  together  by  the  sacred 
Tracing  Board  at  its  foot,  and  the  Cloudy  Canopy  at  its 


OF    GLORY.  297 

summit,  forms  the  next  portion  of  our  Symbol  to  be 
examined.  Its  principal  steps  or  Gates  are  three,  cor- 
responding with  the  three  Theological  Virtues,  which 
are  the  leading  characteristics  of  every  candidate  for  a 
residence  above  the  Cloudy  Canopy,  being,  indeed,  the 
graduated  stages  of  a  Christian's  life. 

In  the  Symbol  I  have  ventured  to  pourtray  this  Canopy, 
and  such  attendant  emblems  of  the  secret  places  wihch 
it  conceals  from  mortal  view,  as  may  be  clearly  drawn 
from  sources  of  undoubted  authenticity;  for  I  should 
have  co/isidered  it  highly  indecorous  to  indulge  in  any 
flights  of  fancy,  or  unauthorized  visions  of  the  imagina- 
tion, while  dealing  with  such  a  profound  and  sacred 
theme.  The  legitimate  symbols  of  the  Deity,  as  they 
exist  in  our  own  Scriptures  and  the  writings  of  the  early 
fathers  of  the  Christian  Church,  as  well  as  in  the  sym- 
bolism of  the  more  ancient  dispensation,  are  the  equi- 
lateral triangle,  the  rainbow,  the  hand,  the  vesica  piscis, 
and  the  All-seeing  Eye;  and  these  I  have  surrounded 
with  the  hierarchies  of  heaven  praising  God  and  saying, 
"Holy,  holy,  holy,  Lord  God  Almighty,  which  \vas,  and 
is,  and  is  to  come  !" 

Each  of  these  Symbols  is  fully,  and  it  is  hoped,  satis- 
factorily explained  in  the  Ninth  Lecture,  for  the  purpose 
of  showing  that  the  Free  and  Accepted  Mason  who  has 
performed  his  duties  faithfully,  and  discharged  his  obli- 
gations truly,  may  be  presumed  to  have  made  a  success- 
ful progress  up  the  masonic  Ladder — to  have  fought  the 
good  light  of  Faith,  to  have  been  supported  by  the 
anchor  of  Hope,  and  to  have  practised  Charity  in  both 
its  divisions,  by  a  cheerful  and  active  benevolence  on  the 
one  hand,  and  by  kindness,  and  good  will,  and  brotherly 
love  to  all  mankind  on  the  other.  Thus,  as  his  pilgrim 
age  draws  gradually  towards  its  termination,  he  beholds  by 
faith,  a  prospect  of  the  blessedness  which  is  reserved  foi 
his  enjoyment  when  the  gates  of  death  are  closed  upon 
him,  and  the  fiat  of  the  Judge  shall  place  him  at  his 
right  hand. 

Now,  the  application  of  these  principles  to  Freema- 
sonry leads  to  an  unerring  result  which  forms  the  subject 
of  the  concluding  Lectures.  The  candidate  commences 
his  probation  by  the  acknowledgment  of  the  being  of  a 
God,  on  whom  his  hope  and  trust  are  firmly  placed. 


J298  THE    SYMBOL    OF    GLORY. 

He  knows  that  difficulty  and  danger  attend  his  Christian 
course,  and  he  presumes  that  his  masonic  progress  may 
have  a  similar  tendency.  He  is  told  that  all  his  trials 
may  be  surmounted  by  Faith  and  Hope.  If  he  believes 
a  thing  impossible,  his  despondency  may  make  it  so,  but 
if  he  perseveres  to  the  end,  he  will  finally  overcome  all 
difficulties.  This  consideration  constitutes  an  effectual 
shield  against  infidelity.  If  he  believes  in  God,  he  must 
also  believe  him  to  be  a  present  help  in  times  of  difficulty 
and  distress.  If  he  be  omnipresent  he  is  also  omnipotent ; 
and  wherever  faith  is  firm  and  trusting,  it  is  sure  to  meet 
with  all  necessary  assistance. 

As  this  blessedness  of  a  future  state  is  indicated  by 
the  Blazing  Star,  which  points  to  Christ,  Jel^pvah,  or  the 
Son  of  God,  and  the  salvation  which  was  wrought  out 
for  mankind  by  his  death  upon  the  Cross,  I  have  endea- 
voured to  ascertain  not  only  the  true  meaning  of  the 
Symbol,  but  also  the  reasons  which  induced  our  ancient 
brethren  to  introduce  it  into  Masonry.  In  a  moral  sense 
it  was  formerly  called  Beauty,  and  referred  to  Prudence ; 
and  spiritually,  because  the  Divinity,  in  the  ancient  hiero- 
glyphics, was  always  designated  by  a  Star,  it  represents 
the  Star  in  the  East  which  guided  the  Eastern  Magi  to 
Bethlehem  to  worship  the  Great  Jehovah — Him  who 
came  down  from  heaven  to  take  away  the  sins  of  the 
world,  and  to  teach  mankind  the  way  to  blessedness  by 
the  exercise  of  THREE  pre-eminent  virtues  which  form  a 
constituent  part  of  the  system  of  Freemasonry,  "the 
greatest  of  which"  is  placed  at  the  summit  of  the  Ladder 
that  leads  to  the  Grand  Lodge  above. 

Here,  then,  we  see  the  triumph  of  Freemasonry.  It 
aims  at  an  eternal  residence  in  the  skies,  of  which  our 
Cloudy  Canopy  is  a  significant  symbol,  accessible  by 
Faith,  Hope,  and  Charity,  based  on  the  Holy  Bible,  sup- 
ported by  an  altar  decorated  with  the  Circle,  Point,  and 
Parallel  lines,  and  situated  on  Holy  Ground  in  the  conse- 
crated Valley  of  Jehoshaphat. 

And  what  is  the  Ladder  that  leads  to  the  Throne  of 
the  Inaccessible  ? 

PRAYER. 


POPULAR  WORKS  ON  FREEMASONRY 

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MASONIC  INSTITUTES.    By  Various  Authors.    With  an  intro- 
ductory Essay  and  Explanatory  Notes.    By  Rev.  GEO.  OLIVER,  D.  D. 
*"  Two  useful  works  in  one  volume.    Cloth,  $2  00.    Half  Morocco,  8  00 


THE  TRUE  MASONIC  CHART;  or,  Hieroglyphic  Monitor; 
containing  all  the  emblems  explained  in  the  degrees  of  Entered  Ap- 
prentice, Fellow-Craft,  and  Master  Mason.  Designed  and  arranged 
agreeably  to  the  Lectures.  By  JEREMY  L.  CROSS,  Grand  Lecturer. 
With  a  Memoir  and  Portrait  of  the  Author.  Edited  by  DANIEL 
SIQKELB,  33d.  12mo.  Cloth 1  25 

THE  MYSTIC  TLE  ;  or,  Facts  and  Opinions  illustrative  of  the 
Character  and  Tendency  of  Freemasonry.  By  A.  G.  MACKEY,  M.  D. 
Cloth,$160.  HalfMorocco 860 

THE  SYMBOL  OF  GLORY,  showing  the  Object  and  End  of  Free- 
masonry. By  GEORGE  OLIVER,  D.  D.  Cloth,  $1 50.  Half  Morocco. . . .  9  50 


SIGNS  AND  SYMBOLS,  Illustrated  and  Explained  in  a  Course 
of  Twelve  Lectures  on  Freemasonry.  By  GEORGE  OLIVER,  D.  D. 
Ciott,  $160.  Half  Morocco  ..........  .  .....  .  ..................  .  .......  $2  BO 

DIGEST  OF  MASONIC  LAW  ;  being  a  complete  Code  of  Regu- 
lations, Decisions,  and  Opinions  upon  questions  of  Masonic  Jurispru- 
dence. By  GEO.  W.  CHASE.  12mo.  Cloth  ...........................  150 

A  MIRROR  FOR  THE  JOHANNITE  MASON.    In  a  series  of  letters 

to  the  Right  Honorable  the  Earl  of  Aboyne.  By  Rev.  GEO.  OLIVER,  D.  D. 

THE  STAB  m  THE  EAST.  By  Rev.  GEORGE  OLIVER,  D.  D. 
J^~  Two  interesting  and  valuable  works  brought  together  in  one 
lolume.  Cloth,  $150.  HalfMoiocco  ................................  350 

A  COMPARISON  OF  EGYPTIAN  SYMBOLS  WITH  THOSE  OF  THE 
HEBREWS.  By  FREDERICK  PORTAL.  Translated  from  the  French,  by 
JOHN  W.  SIMONS.  Illustrated  with  some  fifty  cuts,  representing  the 
Ancient  Symbols,  and  accompanied  with  extended  explanations, 
which  render  it  very  entertaining  and  instructive.  Contents  :  Prin- 
ciples of  Symbology  ;  Application  to  Egyptian  Symbols,  Symbol  of 
Colors,  Symbol  of  the  Bible,  etc.  Cloth,  |l.OO.  Half  Morocco  ........  2  00 

THE  SPIRIT  OF  MASONRY.  By  WILLIAM  HUTCHINSON, 
F.  A.  S.  With  copious  Notes,  critical  and  explanatory,  by  Rev. 
GEORGE  OLIYEB,  D.  D.  Cloth,  $1  50.  Half  Morocco  ................  2  60 

BOOK  OF  THE  COMMANDERY  ;  a  Monitor  for  the  Orders  of 
Masonic  Knighthood  ;  containing  its  Burial  Service  ;  an  improved  Sys- 
tem of  Tactics  and  Drill  ;  the  Ceremonies  of  Installation  for  Grand  and 
Subordinate  Commanderies;  a  List  of  the  Orders  of  Knighthood 
throughout  the  World  ;  and  the  Forms  of  Complaint  and  Appeal.  By 
JOHN  W.  SIMONS,  P.  G.  M.  Flexible  Cover—  full  gilt,  75  cents.  Tuck 
-full  gilt  .........................................  ?...  .................  1  00 

MANUAL  OF  THE  CHAPTER;  a  Monitor  for  Royal  Arch 
Masonry,  containing  the  Degrees  of  Mark  Master,  Past  Master,  Most 
Excellent  Master,  and  Royal  Arch  ;  together  with  the  Order  of  High- 
Priesthood  ;  the  Ceremonies  for  Installing  the  Officers  of  a  Chapter, 
with  Forms  of  Masonic  Documents.  By  JOHN  SHEVILLB,  Past  Grand 
High-Priest  of  New  Jersey,  and  JAMES  L.  GOULD,  Deputy  Grand  High- 
Pnest  of  Connecticut.  32mo.  Scarlet  and  gold  .......................  75 

SIGNET  OF  KING  SOLOMON  ;  or,  the  Freemason's  Daughter. 
By  AUG.  C.  L.  AJRNOLD,  LL.D.  Splendidly  Illustrated  ................  1  25 

FREEMASON'S  MONITOR  ;  or,  Illustrations  of  Masonry.  By 
THOMAS  SMITH  WEBB,  Masonic  Lecturer.  With  Portrait,  and  Embel- 
lished. Cloth  .........................................................  75 

THE  REVELATIONS  OF  A  SQUARE,  exhibiting  a  graphic  dis- 

play of  the  Sayings  and  Doings  of  Eminent  Free  and  Accepted  Masons, 
from  the  Revival  in  1717,  by  Dr.  Desaguliers  to  the  Reunion  in  1813. 
By  GEO.  OLIVER,  D.  D.  Royal  duodecimo.  Cloth,  $1  50.  Half 
Morocco  ..............................................................  2  60 

FAMILIAR  TREATISE  ON  THE  PRINCIPLES  AND  PRACTICE  OF 
MASONIC  JURISPRUDENCE.  By  JOHN  W.  SIMONS,  P.  G.  M.  Cloth...  1  50 

RATIONALE  AND  ETHICS  OF  FREEMASONRY  ;  or,  the  Masonic 
Institution  considered  as  a  means  of  Social  and  Individual  Progress. 
By  AUG.  C.  L.  ARNOLD,  LL.D.  Cloth,  $1  50.  Half  Morocco  ..........  2  50 

FREEMASON'S  HAND-BOOK.  By  WM.  H.  DREW.  .  .  .  Cloth,  75. 
Tuck  ............................  ..  ....................................  100 

ORIGIN  AND  EARLY  HISTORY  OF  MASONRY.     By  G.  W. 

1    00 


STATUTES  OF  THE  ANCIENT  AND  ACCEPTED  RITE.    By  A. 

PlKB...  ...........  ......     8   00 


THE  BOOK  OF  THE  ANCIENT  AND  ACCEPTED  SCOTTISH  RITE 
off  FREEMASONRY  :  containing  Instructions  in  all  the  Degrees 
from  the  Third  to  the  Thirty-third  and  Last  Degree  of  tho  Rite,  to- 
gether with  Ceremonies  of  Inauguration,  Institution,  Installation, 
Grand  Visitations,  Refections,  Lodges  of  Sorrow,  Adoption.  Consti- 
tutions, General  Regulations,  Calendar,  etc.  By  CHARLES  T.  McCLEN- 
ACHAN,  33°.  Embellished  with  upwards  of  300  finely-executed  en- 
gravings, nearly  all  of  which  are  from  original  designs.  Cloth,  gilt,  $5  00 

MASONIC  LAW  AND  PRACTICE,  WITH  FORMS.    By  LUKE  A. 

LOCKWOOD,  Past  Grand  High-Priest  of  Connecticut 1  00 

DBS  FREIMAURER'S  HANDBUCH  (German) 75 

MORAL  DESIGN  OP  FREEMASONRY.     By  S.  LAWRENCE 1  00 

BOOK  OF  THE  CHAPTER.     By  A.  G.  MAOKBY,  M.  D 176 

MASONIC  VOCAL  MANUAL.    By  ROBERT  MACOY per  doz.  3  00 

MANUAL  DE  LA  MASONERIA  (Spanish).   By  A.  CASSARD 10  00 

HISTORY  OF  THE  ANCIENT  AND  ACCEPTED  RITE.    By  ROBT.  B.  FOLOEB.  6  00 

LEXICON  OF  FREEMASONRY.    By  A.  G.  MACKEY 3  00 

MASONIC  JURISPRUDENCE.    ByA.G.  MACKEY 200 

POCKET  LIBRARY  AND  WORKING  MONITOR.    By  CHASE 

MANUAL  OF  THE  LODGE.    By  A.  G.  MACKEY 


FREEMASON'S  MANUAL.    By  K.  J.  STEWART 

MASONIC  TRESTLE-BOARD.     By  C.  W.  MOORE 

KEYSTONE  OF  THE  MASONIC  ARCH.    By  CHARLES  SCOTT. 


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MASONIC  HARP.    By  GEORGE  W.  CHASE 100 

JURYMAN  MASON.    By  an  ENGLISH  RECTOR 4 25 

OUTLINES  OF  SPECULATIVE  FREEMASONRY.     By  TOWN 20 

MASON  IN  HIGH  PLACES.    By  an  ENGLISH  RECTOR 20 

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